Jain Evam Bauddh Tattvamimansa Ek Tulnatmak Adhyayan

This document is a comparative study of Jain and Buddhist metaphysics, authored by Bhagchandra Jain. It delves into the core philosophical concepts of both religions, highlighting similarities and differences.

Key Concepts Explored:

• Tattva (Essence/Reality): The book begins by defining 'tattva' as the fundamental basis of any religion or philosophy, representing the independent existence of an object. It notes that both Jainism and Buddhism use the term 'sat' for this concept.

• Jain Tattva: Jainism fundamentally identifies two tattvas: Jiva (soul) and Ajiva (non-soul). The other Jain tattvas like Ashrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), and Moksha (liberation) are seen as variations of Jiva and Ajiva.

• Buddhist Tattva: In Buddhism, particularly as discussed by Acharya Aniruddha, the ultimate reality (Paramartha) is categorized into four aspects: Chitta (mind), Chaitasika (mental factors), Rupa (form/matter), and Nirvana (liberation). The text also mentions that the Four Noble Truths are sometimes considered as four tattvas, each related to different aspects of suffering, its origin, cessation, and the path to cessation.

• Samskrita and Asamskrita Dharma: Buddhism distinguishes between "conditioned" (samskrita) and "unconditioned" (asamskrita) phenomena. In Hinayana, samskrita phenomena are real, but Mahayana considers them to be ultimately empty (shunya). Mahayana's ultimate reality is Dharmakaya (the essence of dharma). In Hinayana, akasha (space) and nirvana are considered asamskrita (unconditioned). Both Buddhism and Jainism acknowledge the concept of change and impermanence.

• Dravya (Substance): Jain philosophers are characterized as bahutattvavadi (realistic pluralists), viewing each atom as an independent, indivisible, and eternal entity that undergoes modification (utpadavyayadhrauvyatmak). Buddhism, in contrast, views elements as momentary and interdependent. The text draws parallels between Jain dhrauvya (permanence) and Buddhist santana (stream of consciousness or continuity).

• Svalakshana and Samanya Lakshana: Buddhism distinguishes between unique characteristics (svalakshana) and common characteristics (samanya lakshana). Svalakshana refers to the unique reality of an object, while samanya lakshana is a conceptual construct like universal attributes (e.g., "humanness," "cowness"). Jainism, through its concept of anekanta (non-absolutism), integrates both aspects of reality.

• The Nature of Reality: Jainism posits a "qualified non-absolutist" view (kathyanchit bhinn aur kathyanchit abhinna), where reality is both permanent and changing. Buddhism, particularly in its Madhyamika school, leans towards emptiness (shunyata), arguing that phenomena lack inherent self-nature (nihsvabhava).

• The Five Skandhas: The text discusses the Buddhist concept of the five skandhas (aggregates) that constitute what is conventionally called a "person." Jainism doesn't have an exact equivalent but discusses various categories of material and non-material existence.

• Indriyas (Senses): Both traditions recognize the senses as important, though their detailed classifications and descriptions differ. The text notes the distinct Jain concepts of dravya-indriya (material sense organs) and bhava-indriya (spiritual/functional aspect of senses).

• Chitta and Manas (Mind): The book explores the Buddhist use of Chitta, Manas, and Vijnana to describe the mind and consciousness. Jainism primarily uses the term 'Manas' for the internal sense organ.

• Anatmavada (Non-Self): A major point of divergence is Buddhism's doctrine of Anatmavada (no-self or non-soul), which denies the existence of a permanent, unchanging self or soul. Jainism, conversely, is a strong proponent of Atma-vada (self-soul), believing in the soul as a distinct, eternal, and conscious entity.

• Karma Theory: Both religions are fundamentally karmic, believing that actions lead to consequences. They analyze the nature of karma, its causes, and its effects in terms of rebirth and liberation.

• Cosmology and Geography: The text touches upon the cosmological views, including the concept of the Jambu-dvipa, celestial bodies, heavens, and hells, comparing their respective descriptions.

• Creation: The book contrasts the theistic creation theories found in Brahmanical traditions with the non-theistic, cause-and-effect-based explanations of creation in Jainism and Buddhism.

Overall Comparison:

The author concludes that while both Jainism and Buddhism originated from a similar spiritual milieu and share some foundational principles, their philosophical paths diverged significantly, especially in the crucial area of the concept of the self (soul). The text highlights the profound intellectual development within Buddhism, leading to complex doctrines like shunyata and anatmavada, while Jainism, though also rich in its philosophical framework, maintains a more consistent and clearly defined understanding of the soul and reality. The book emphasizes that the differences are not necessarily a sign of conflict but rather represent distinct paths of spiritual and philosophical exploration.