Jain Drushtini Mahatta

Here's a comprehensive summary of the provided Jain text, "Jain Drushtini Mahatta" by Punyavijay, based on the excerpt:

The book "Jain Drushtini Mahatta" (The Significance of the Jain Perspective), authored by Punyavijay, emphasizes the profound and expansive nature of the Jain viewpoint, particularly highlighting its core principle of Syadvada.

The text defines Syadvada as the ability to view a single entity from multiple perspectives and in various ways, based on different contexts. It asserts that a thing can definitively be "is" from one viewpoint and "is not" from another. Similarly, an object can be permanent from one perspective and impermanent from another. Syadvada is the integration of these diverse qualities within a single entity, without contradiction, by considering these differing viewpoints.

The author contends that only the Anekanta (non-absolutism) philosophy of Jainism directly accepts Syadvada. While other philosophical schools may indirectly utilize its principles, they do not openly embrace it. The text argues that anyone who impartially examines Jain principles and logic will recognize the unparalleled superiority of Jainism, stemming from its Syadvada-based approach, its broad perspective, and its irrefutable consistency.

Syadvada and its corollary, Nayavada (the doctrine of standpoints or partial truths), are presented as tools that broaden human perspective and foster generosity of heart, paving the way for amity. Nayavada is described as a vital component of a cultured life, aiding in understanding life's complexities and facilitating personal growth. It promotes a sense of humility and respect for differing viewpoints, where individuals remain within their own understanding without denigrating others. A balanced individual, by acknowledging each viewpoint with due consideration, grasps the vastness of the truth. This lack of attachment to a single perspective allows for success in self-realization, free from the hindrances of attachment and aversion.

The text reiterates that Nayavada is a sub-division of Syadvada, essentially making them one and the same. When societal discourse becomes turbulent and minds are agitated by conflicting ideas, the enlightened seer presents Syadvada as a guiding light, illustrating how to examine situations from various angles and achieve reconciliation. Syadvada broadens one's observational perspective, calming the clamor arising from narrow viewpoints and infusing society with the sweet essence of amity by pacifying anger and aversion. The author strongly refutes the idea that Syadvada is mere skepticism, equating it to calling light darkness. The ultimate goal of Jain teachings is the cessation of attachment and aversion, and this is the sole primary aim of Jain discourse.

The book then delves into how great Jain Acharyas (spiritual preceptors) have authored extensive works to elucidate Jain principles. These masters, while presenting truths impartially, always kept the welfare of the populace in mind. Their writings exhibit an open-mindedness and broad vision, striving to integrate, rather than demolish, the tenets of other philosophies.

A key example cited is the work "Shastra Varta Samuchchaya" by Acharya Haribhadra, who, after logically establishing the Jain principle that "God is not the creator of the world," proceeds to explain how the concept of God as a creator can be understood in a secondary or metaphorical sense. He suggests that if liberation is attained by following the path prescribed by God, then God can be considered the giver of liberation. Similarly, suffering in the cycle of rebirth can be seen as a consequence of not adhering to God's teachings. Acharya Haribhadra presents these interpretations to accommodate those who hold a respectful view of the statement "God is the creator of the world."

The text further elaborates that Acharya Haribhadra also presents God as the creator in a different, direct sense: the soul itself, endowed with supreme power, is the true God, and the pure soul is unequivocally the doer. This allows for the acceptance of both the self as creator and the doctrine of world creation.

The author points out that wherever God is referred to as the creator, it should be understood in the aforementioned contextual sense. From the absolute perspective, no scripture writer can present God as the creator of the universe, because Jain Rishis (sages) and Mahatmas are typically detached, possess an ultimate perspective, and are motivated by the welfare of others. Therefore, their statements require careful investigation to understand their underlying intent.

The book then proceeds to review Kapila's Samkhya philosophy of Prakriti (nature). After highlighting the flaws in the arguments of Samkhya scholars, the Acharya reveals the true essence of Kapila's Prakriti doctrine, stating that it is to be understood as truth, especially since it originates from Kapila, a divinely knowing great sage.

Critiquing momentariness (Kshanikavada), idealism (Vijnanavada), and nihilism (Shunyavada), the Acharya exposes numerous inconsistencies in these philosophies. He then clarifies that these doctrines were not presented by Buddha in their ultimate sense but rather to alleviate worldly attachments and desires, or to cater to specific disciples with particular dispositions.

The text also analyzes Vedanta's Advaita (non-dualism), pointing out the criticisms leveled by Vedanta scholars. The Acharya then presents the interpretation of other wise sages that Advaita was not propounded from an ultimate truth perspective but rather to foster equanimity. The author emphasizes that even scriptures of wrong views can lead to right understanding for those with right vision.

This comprehensive approach, where Jain great souls not only critically examine other philosophies but also strive to integrate them with a pure perspective, showcases the vastness of the Jain outlook. The author highlights the profound magnanimity of Jain Rishis in respectfully referring to proponents of other philosophies as "Maharishi" and "Mahamati" in their writings, and in refuting their doctrines with politeness and grace, always maintaining a compassionate sentiment. The capacity for love towards those with opposing views, even amidst philosophical debates, reveals the natural kindness of the Jain heart.

The text quotes the principle of impartiality from Jain Mahatmas: "Salutations to him, whether Brahma, Vishnu, or Shiva, or a Jin, whose attachments and aversions, the source of worldly seeds, have been destroyed." It also quotes: "Liberation is not in a Digambara state, nor in a Shvetambara state, nor in logical debate, nor in partiality; liberation is truly in freedom from impurities (anger, pride, delusion, greed)." And further: "I have no partiality towards Mahavir, nor hatred towards Kapila and others; I should accept the word of whosoever speaks truthfully."

In conclusion, the author states that this effort has been made to provide a glimpse into the significance of the Jain perspective, the broad vision of Jain Mahatmas, and their balanced approach, based on the referenced texts. The author humbly requests learned individuals to point out any errors or inconsistencies. The ultimate goal is the purification of the soul and the realization of its pure nature. Means (sadhanas) are for the end (sadhya), but the means themselves are not the end. Practices like compassion, truthfulness, non-stealing, celibacy, humility, discernment, service, devotion, vows, discipline, postures, breath control, withdrawal of senses, concentration, meditation, and absorption are all means. Therefore, it is crucial to understand the differences and utility of these means. One should not get entangled in the pursuit of means with the mindset that they are the ultimate goal. The means are fruitful when practiced with a focus on the end, with a proper understanding of the circumstances and contributing factors. Upon attaining self-knowledge, rigid adherence to any single means ceases, and practices are undertaken with an understanding of their relative importance.