Jain Dharm Mimansa 02

Here's a comprehensive summary of the Jain text "Jain Dharm Mimansa 02" by Darbarilal Satyabhakta, based on the provided pages:

This summary focuses on the core arguments presented in the book, particularly the author's critical analysis of the traditional Jain concept of omniscience (Sarvajnatva) and the classification of knowledge (Jnana Bhed).

Overall Theme:

The book, a sequel to a previous volume, delves into a critical examination of fundamental Jain philosophical concepts, primarily focusing on omniscience and the different types of knowledge. The author, Darbarilal Satyabhakta, identifies a significant divergence between the scientific and logical structure of Jain scriptures and the public's understanding and adherence to them. He advocates for a re-evaluation of these concepts, emphasizing impartiality and a willingness to embrace new truths, even if they challenge established beliefs.

Chapter 4: Sarvajnatva Mimansa (Critique of Omniscience)

This chapter is the most contentious part of the book, as acknowledged by the author. It aims to deconstruct the prevailing understanding of omniscience in Jainism.

• Definition of Samyagjnana (Right Knowledge): The author begins by defining Samyagjnana not just as knowledge of things as they are, but as knowledge that leads to one's welfare and happiness. True knowledge, in this context, is that which guides one towards the path of liberation.
• Critique of Traditional Omniscience: The traditional Jain definition of Kevala Jnana (absolute knowledge) as the simultaneous, direct apprehension of all substances in the universe with all their qualities and modes across all time is questioned.
• Psychological History of Omniscience: The author traces the origin of the concept of omniscience to the human need for an ultimate authority or a guiding principle in society, initially associated with the concept of God and later transferred to enlightened beings like Tirthankaras and Kevalis. This development, he argues, was driven by societal needs for order, justice, and the resolution of complex questions about karma and liberation.
• Impossibility of Knowing the Infinite: A central argument is that knowing the infinite (ananta) in its entirety in a single moment is logically impossible. If one were to know the infinite, it would imply reaching an end point, thus making it finite. This creates a paradox where knowing the infinite would lead to its negation.
• Critique of "Asat" (Non-existent) Knowledge: The author also argues against the possibility of knowing what does not exist, such as past and future states or non-existent entities like a rabbit's horns. He contends that knowledge requires a connection to reality and that the prevailing definition of omniscience might implicitly include knowledge of the non-existent, which is flawed.
• Critique of "Anek Vishesh Yuktiyabhason" (Critique of Various Fallacious Arguments): The chapter extensively analyzes logical fallacies used to support the concept of omniscience, including:
  • The "First Fallacy" (Pehla Yuktiyabhas): This fallacy argues that if something is inferable (anumeya), it must be knowable by some means (pratyaksha, or direct perception). The author refutes this by highlighting that inference does not necessitate direct perception and that the premise of inferability doesn't automatically prove omniscience. He also argues that the attributes that make something imperceptible (like being subtle, distant, or absent) are precisely what make them unknowable by perception.
  • The "Second Fallacy" (Doosra Yuktiyabhas): This argument relies on the concept of graded knowledge (taratamya). It suggests that since knowledge varies in degree, there must be a highest degree, which is omniscience. The author counters that gradations don't necessarily lead to infinity; there can be a maximum point without it being infinite. He uses analogies like food intake or jumping height to illustrate that even with variations, there's a limit.
  • The "Third Fallacy" (Teesra Yuktiyabhas): This fallacy uses the knowledge of astronomical phenomena (eclipses, celestial movements) and historical narratives as proof of omniscience. The author argues that such knowledge is derived from observation and accumulated experience, not from inherent omniscience. He points to modern scientific advancements that surpass ancient astronomical knowledge, proving that such knowledge is empirical and not necessarily divine.
• Critique of Septabhangi: A significant portion of the chapter is dedicated to a detailed analysis and critique of the Jain doctrine of Septabhangi (the theory of sevenfold predication). The author argues that the concept of "Avaktavya" (inexpressible) as used in Septabhangi is flawed and based on a misunderstanding of language and logic. He suggests that the original intent of Septabhangi was likely to express complex realities from different perspectives, but the later interpretation of "Avaktavya" led to unnecessary complications. He proposes a more practical and consistent understanding of Septabhangi, emphasizing contextual relativity.

Chapter 5: Jnana Bhed (Classification of Knowledge)

This chapter examines the various classifications of knowledge within Jainism.

• Prevalent Notions: The author outlines the traditional classifications of knowledge:
  • Samyagjnana (Right Knowledge) vs. Mithyajnana (Wrong Knowledge).
  • Pratyaksha (Direct Perception) vs. Paroksha (Indirect Knowledge).
  • Pratyaksha is further divided into Sakala (complete) and Vikala (partial). Sakala is Kevala Jnana, and Vikala includes Avadhi and Manahparyaya.
  • Paroksha includes Mati (sensory knowledge) and Smriti (memory).
  • Mati, Sruta, and Avadhi are considered Samyagjnana when associated with Samyagdarshana (right faith) and Mithyajnana otherwise.
  • The nature and scope of Avadhi and Manahparyaya are discussed, with limitations placed on their scope.
  • The relationship between knowledge and senses, and the concept of "Darshana" (perception/vision) as a precursor to knowledge, are also touched upon.
• Critique of Traditional Classifications and Author's Arguments:
  • Dispute over Darshana and Jnana: The author highlights differing views among Jain scholars on whether Darshana and Jnana are distinct or overlapping. He discusses the views of Jinaprabha Suri and the implications for the concept of omniscience. He argues that the distinction between Darshana and Jnana is problematic and needs re-evaluation.
  • Critique of "Anekanta" within Knowledge: He examines the idea of "anekanta" (multiplicity of viewpoints) within knowledge itself, questioning how different aspects of reality can be apprehended simultaneously or sequentially without contradiction.
  • Divergence in Views (Diwakarji's Dissent): The author points to scholars like Jinaprabha Suri (Diwakarji) who proposed significant departures from traditional classifications, redefining concepts like Darshana and Jnana, and the relationship between them, even suggesting that Kevala Jnana might not be simultaneous or all-encompassing in the traditional sense. These redefinitions were often attempts to resolve logical inconsistencies in the older doctrines.
  • The Problem of "Avaktavya" in Septabhangi: The author reiterates his critique of the "Avaktavya" (inexpressible) aspect of Septabhangi, finding it logically unsound and a product of confused linguistic interpretation.
  • Historical Context of Knowledge Classifications: He emphasizes that these classifications evolved over time due to interactions with other philosophical schools (like Buddhism and Nyaya) and were not necessarily the original teachings of Mahavira. The desire to create a comprehensive and logically sound system led to complex, and sometimes contradictory, elaborations.
  • The Nature of Mati and Sruta Jnana: The author critically analyzes the distinction between Mati Jnana (sense-based knowledge) and Sruta Jnana (scriptural/learned knowledge). He argues that the traditional division, especially the reliance on language and scripture, might be overly restrictive and that deeper intellectual understanding (Buddhi) could be a more fundamental aspect. He questions the strict separation and the attribution of specific logical frameworks (like Nayas) to different types of knowledge.
  • The Problem of "Nisrita" and "Anisrita" Mati: He scrutinizes the classification of Mati Jnana into Shrutanishrita (influenced by scripture) and Ashrutanishrita (uninfluenced by scripture), highlighting inconsistencies and the arbitrary nature of these distinctions when applied to basic sensory perception.
  • The Concept of "Pad" (Word/Unit of Measurement): The author critiques the immense numerical figures given for the "padas" (units of measurement for scriptural knowledge) in Jain texts, deeming them exaggerated and likely symbolic or intended for rhetorical effect rather than literal meaning. He argues that the sheer scale makes literal understanding improbable.
  • The Nature of "Vyanjana" and "Artha" Avagraha: He debates the subtle distinctions between Vyanjana Avagraha (initial, indistinct perception) and Artha Avagraha (distinct perception), questioning the necessity and the logical basis for separating these subtle stages of sensory intake, especially concerning different senses like sight versus touch.
  • The Historical Evolution of Jain Epistemology: A recurring theme is the evolution of Jain epistemological thought, influenced by engagement with other philosophical systems. The author suggests that many later elaborations and distinctions in classifying knowledge were not present in the original teachings but were developed to address intellectual challenges and debates.

Author's Stance and Purpose:

Darbarilal Satyabhakta positions himself as a seeker of truth and a proponent of rational inquiry within Jainism. He expresses a deep reverence for Mahavira but criticizes what he perceives as blind faith or misinterpretations that have accumulated over centuries. His goal is to present Jainism in a scientifically and logically sound manner, making it accessible and relevant to modern thought without compromising its core principles. He acknowledges the opposition and criticism he has faced for his work but finds solace in the belief that his efforts might contribute to a more enlightened understanding of Jainism in the future. He asserts his continued devotion to Mahavira, even while critiquing the traditional interpretations of his teachings.

In essence, "Jain Dharm Mimansa 02" is a challenging and thought-provoking work that invites Jains and others to critically re-examine deeply held beliefs about omniscience and the nature of knowledge, urging a move towards a more reasoned and universally applicable understanding of Jain philosophy.