Jain Dharm Mimansa 01

This document is a detailed summary of the first volume of "Jain Dharm Mimansa" by Darbarilal Satyabhakta, published in 1936. The book aims to provide a critical and analytical study of Jainism, emphasizing its core principles and reconciling them with broader philosophical and historical perspectives.

Here's a breakdown of the key themes and arguments presented in the text:

Overall Philosophy:

• Reinterpretation of Religion: The author advocates for a modern, rational, and universalistic approach to religion, emphasizing that true religion is about alleviating suffering and promoting well-being. He believes that by removing the dogmatic and ritualistic layers that accumulate over time, the fundamental unity of all religions can be revealed.
• Emphasis on Reason and Experience: Satyabhakta stresses the importance of reason, personal experience, and critical analysis in understanding religious principles. He criticizes blind faith and rigid adherence to tradition when it contradicts contemporary understanding.
• Satyasamaaj (Truth Society): The book is presented as a publication of the "Satyasamaaj Granthamala," an organization founded on principles of universalism, equality, social reform, and reason.

Key Arguments and Chapters:

Chapter 1: The Nature of Religion (धर्मका स्वरूप)

• Religion as a Path to End Suffering: The fundamental purpose of religion is identified as the removal of suffering (त्रिविध दुःख: natural, social/other-inflicted, and self-inflicted).
• The Mystery of Diversity: Religions appear different due to variations in "dravya-kshetra-kala-bhava" (substance, place, time, and disposition). These differences are not contradictions but different expressions of the same underlying truth.
• Core Dharmic Values: Truth, non-violence, non-anger, and discipline are presented as the essential elements of true religion, transcending sectarian differences.
• Reconciliation of Opposing Views: The author argues that seemingly contradictory doctrines like theism vs. atheism, or the existence of God as a creator vs. denial of creation, often serve the same purpose: guiding people away from sin and towards well-being. The difference lies in the methods (साधन) used.
• Evolution of Religious Practices: Practices justified in one era (e.g., animal sacrifice for protection) may become unnecessary or even harmful in another. True understanding requires adapting to changing times and circumstances.
• The Principle of Moderation and Adaptability: The author champions the idea that religion must evolve. He critiques the rigid adherence to outdated practices and promotes a syncretic approach that draws the best from various traditions.
• The Goal of Happiness: The ultimate aim of religion is happiness, both in this life and the next, with a strong emphasis on the former.
• The Art of Being Happy: This involves developing resilience, contentment, and a focus on inner well-being rather than external circumstances.

Chapter 2: Historical Examination of Jainism (ऐतिहासिक निरीक्षण)

• Critique of Ancientism (प्राचीनताका मोह): Satyabhakta challenges the notion that older is always better. He argues that newer is often more adapted to present needs and has less accumulated corruption.
• Jainism's Founding: The author controversially argues that Mahavira is the founder of Jainism, not Parshvanatha. He disputes the claims of Jainism being an ancient, unending religion with multiple Tirthankaras, suggesting that the concept of twenty-four Tirthankaras is a later development, perhaps influenced by Buddhist traditions.
• Debunking Myths and Legends: He critically analyzes popular Jain narratives, including the significance of the twenty-four Tirthankaras, the descriptions of their physical attributes (e.g., immense height, celestial attendants), and the miraculous events associated with them. He views many of these as later embellishments for popular appeal and historical/sectarian purposes.
• The Kesh-Gautam Dialogue: This significant dialogue from the Uttaradhyayana Sutra is presented as evidence of a historical divergence between the traditions of Mahavira and Parshvanatha, with Kesh (following Parshvanatha) eventually accepting Mahavira's teachings. The author analyzes the doctrinal differences, particularly regarding the number of vows (four vs. five) and the issue of attire (digambar vs. svetambar).
• The Digambar-Svetambar Schism: He traces the origins of this major division, suggesting it arose from gradual differences in interpretation and practice rather than a single event. He attributes the schism to differing views on the necessity and strictness of practices like nudity (digambarism) and the interpretation of scripture, as well as external influences and the loss of original scriptures.
• Analysis of Jain Scriptures: Satyabhakta acknowledges the value of Jain scriptures but insists on their critical examination, separating historical facts from later interpolations and devotional exaggerations. He points out that the scriptures themselves evolved over time.
• Mahavira's Life and Teachings: He provides a reinterpretation of Mahavira's life, focusing on his rational approach to societal problems, his emphasis on self-reliance, his compassionate yet firm interactions, and his role as a reformer. He tries to strip away the supernatural elements, highlighting the human aspects of his greatness.
• The Significance of Twelve Years of Austerity: This period is seen as crucial for Mahavira's spiritual development and the formulation of his doctrine, emphasizing his internal quest for truth and his thorough understanding of human psychology and societal issues.
• The Jain Sangha: He highlights the unique four-fold structure of the Jain Sangha (monks, nuns, laymen, laywomen) and its role in the religion's survival and societal integration. He emphasizes the equal footing given to women within the Sangha.
• Debate on Jain Antiquity: He argues that Jainism, as a distinct religious institution, is not as ancient as claimed, and that its origin is most plausibly linked to Mahavira. He dismisses claims of earlier origins based on the interpretation of names and symbols found in ancient texts like the Vedas or Indus Valley artifacts.

Chapter 3: The Path to Liberation (कल्याणपथ अर्थात् मोक्षमार्ग)

• The Three Pillars of Religion: This section focuses on the practical path to liberation and happiness, identifying Samyagdarshan (Right Faith/Perspective), Samyagjnana (Right Knowledge), and Samyakcharitra (Right Conduct) as essential.
• The Nature of Samyagdarshan: This is a complex concept defined as a rational, unshakeable conviction in the path to well-being. It's not blind faith but a reasoned understanding that guides one's actions.
• The Importance of Perspective: The author emphasizes that even factual knowledge can be misleading without the right perspective (Samyagdarshan). He distinguishes between different types of knowledge based on their outcome (satyasaty, asatyasaty, satyasaty, asatyasaty).
• The Role of Faith (Shraddha): Faith is not blind belief but a conviction born from reason and experience, which helps maintain the right path amidst difficulties.
• Critique of Blind Faith and Dogmatism: He strongly condemns blind faith, sectarianism, and rigid adherence to traditions that hinder progress or cause harm.
• The Five Signs of Samyagdarshan: The text details key characteristics of a person with Samyagdarshan:
  • Prasham (Tranquility): Inner peace and calmness, free from extreme passions.
  • Samveg (Enthusiasm/Urgency): A deep-seated desire to escape suffering and pursue the path of well-being.
  • Nirved (Detachment): Disinterest in worldly pleasures and attachments.
  • Anukampa (Compassion): Universal love and empathy for all living beings, extending beyond personal connections.
  • Astikya (Belief in the True Path): Faith in the principles of righteousness and the possibility of liberation, independent of sectarian dogma.
• The Seven Types of Fearlessness (Nirbhayata): Samyagdarshan leads to the absence of fear related to this life, the afterlife, physical pain, death, lack of support, social disgrace, and unexpected calamities.
• The Eight Limbs of Righteous Conduct (Darshanachar ke Ang): These are the practical manifestations of Samyagdarshan:
  • Nihshankata (Fearlessness/Doubtlessness): Unwavering faith in the path, free from skepticism about its principles or teachings.
  • Nihkankshata (Unselfishness/Disinterestedness): Freedom from craving for worldly desires or the fruits of one's actions.
  • Nirvichikitsata (Disgust for the Imperfect): Not being repulsed by the physical frailties or perceived flaws of even righteous individuals or practices, and focusing on their virtues.
  • Amuudh-drishtitva (Freedom from Delusion): Rejecting superstitious beliefs, blind adherence to rituals, and misinterpretations of scriptures or traditions.
  • Upabrinhana/Upaguhan (Support and Protection): Upholding the dignity of the faith and its followers, correcting misconceptions, and discouraging criticism of the path.
  • Sthitikaran (Stabilization): Helping those who falter on the path to regain their footing and remain steadfast.
  • Vatsalya (Affection/Brotherhood): Cultivating genuine love and affection for fellow seekers on the path, regardless of their sect or background.
  • Prabhavana (Propagation/Glorification): Actively spreading the message of the path and inspiring others towards righteousness.

Key Takeaways:

• Critique of Jain Orthodoxy: The book is a significant departure from traditional Jain scholarship, offering a critical and rational analysis of its history, doctrines, and practices.
• Universalism and Tolerance: Satyabhakta advocates for a broad, inclusive understanding of religion, emphasizing shared values and the need for interfaith harmony.
• Emphasis on Rationality and Modernity: The work reflects a desire to make Jainism relevant to modern intellectual and social contexts, aligning its core tenets with scientific and rational thought.
• Social Reform: The book implicitly promotes social reform by challenging caste distinctions, advocating for women's rights, and emphasizing rational ethical conduct.

In essence, "Jain Dharm Mimansa 01" is a foundational text for a reformist and universalist interpretation of Jainism, urging readers to engage with their faith through reason, critical analysis, and a commitment to universal well-being.