Jain Siddhant Digdarshan

Here's a comprehensive summary of the Jain text "Jain Siddhant Digdarshan" by Muni Nyayavijay, based on the provided pages:

Overall Purpose and Context:

The text is an essay written by Muni Nyayavijay for the "Sarvadharma Parishad" (All-Religion Conference) held in Dhulia (Khandesh) in April 1937. Its purpose is to provide a concise overview and understanding of the fundamental principles and philosophy of Jainism.

Key Themes and Concepts:

1. Meaning of "Jain": The word "Jain" is derived from "Jina," which stems from the root "ji," meaning "to conquer." A "Jina" is one who has conquered internal enemies like passion, attachment, aversion, and all karmic forces that veil the soul. Jainism is the path shown by such a conqueror, leading to spiritual liberation.

2. Core Philosophy: Soul and Matter: Jainism posits two fundamental tattvas (principles): Jiva (soul/animate) and Ajiva (matter/inanimate). All existence is understood through the interaction and relationship between these two.

3. Navatattva (Nine Principles): From a spiritual perspective, these two fundamental principles are further elaborated into nine categories:

   • Jiva (Soul): The conscious, sentient being.
   • Ajiva (Non-soul): Matter, the inert substance.
   • Puṇya (Merit): The subtle, crystallized effects of good deeds that attach to the soul.
   • Pāpa (Demerit): The subtle, crystallized effects of bad deeds that attach to the soul.
   • Āsrava (Influx): The inflow of karmic particles into the soul due to sensory activities and passions.
   • Saṃvara (Stoppage): The cessation of the influx of karma through self-control and detachment.
   • Bandha (Bondage): The actual binding of karmic particles to the soul.
   • Nirjarā (Shedding of Karma): The detachment and removal of accumulated karma from the soul.
   • Moksha (Liberation): The complete freedom from all karmic bondage, leading to the soul's pristine state.

4. Karma Theory: The text emphasizes that actions create subtle karmic "seeds" (adrishta/samskara) that remain attached to the soul, influencing future experiences across lifetimes. This explains the diversity of experiences, suffering, and good fortune observed in the world, even among individuals with similar efforts and circumstances. Examples from Vedic and Jain scriptures are cited to illustrate the concept of karma's fruition.

5. The Nature of God and Creation:

   • Rejection of a Creator God: Jainism does not accept a single, omnipotent, creator God in the Abrahamic or Vedic sense.
   • Liberated Souls as Gods: It posits that any soul that attains the state of Moksha (liberation) becomes an "Ishvara" (god). There isn't one supreme Ishvara separate from these liberated souls.
   • Critique of Creationism: The text presents logical arguments against a creator God, questioning why an all-knowing and all-powerful being would create a world filled with suffering, imperfections, and evil. It argues that if beings suffer due to their own karma, then God is not the direct cause. If God intervenes to administer karmic fruit, it implies a more complex role beyond simple creation.
   • Meaning of "Ishvara": The term "Ishvara" in Jainism signifies one who is powerful ("Ishta aso Ishvaraha"). Every soul possesses infinite potential power, and when fully manifested, it becomes Ishvara.
   • Comparison with Patanjali: The text aligns the Jain definition of Ishvara with Patanjali's Yoga Sutra, which defines Ishvara as a special soul untouched by afflictions, karma, its fruition, and latent impressions. This definition, notably, does not include world-creation.

6. Moksha (Liberation) and Ishvaratva (Godhood):

   • Moksha as the Goal: The ultimate aim is Moksha, the complete eradication of all karma.
   • Ishvaratva as a Consequence: When all karmic coverings are removed, the soul naturally reveals its inherent pure, omniscient, and omnipotent nature, which is called Ishvaratva or Paramatma (Supreme Soul).
   • Moksha and Ishvara as Interdependent: Jainism views Moksha as the quality (dharma) and Ishvara as the possessor of that quality (dharmi). Moksha is the Godhood of Ishvara.

7. The Practice of Ahimsa (Non-Violence):

   • Extensive Development: Jainism is highlighted as the religion where the principle of Ahimsa has been most thoroughly developed.
   • Beyond Human/Animal: Its scope extends beyond humans and animals to include all living beings, even minute entities in earth, water, plants, fire, and air, as recognized by ancient Jain philosophy and increasingly by modern science.
   • Positive and Negative Aspects: Ahimsa is not merely the negation of violence but also the positive cultivation of love, compassion, service, and benevolence.
   • Not Cowardice: Ahimsa is presented as the virtue of the brave, not the weak. It requires controlling one's reactions, even towards enemies, with wisdom and equanimity.
   • Mahavrata and Anuvrata: To make the practice accessible, Ahimsa is divided into Mahavrata (Great Vows) for ascetics and Anuvrata (Lesser Vows) for householders.
   • Householder Ahimsa: The limited form of Ahimsa for householders involves not intentionally killing innocent mobile creatures. This does not preclude essential duties like justice, defense, agriculture, or trade, and therefore is not a barrier to social progress or various professions.
   • Rejection of Ritual Violence: Jainism strongly condemns ritualistic violence (like animal sacrifice in Vedic traditions), and its propagation has significantly influenced the reduction of such practices in other religions.

8. Syadvada (The Doctrine of "May Be"):

   • Anekantavada (Many-Sidedness): Syadvada is also known as Anekantavada, emphasizing that every object or truth has multiple facets and perspectives.
   • Avoiding One-Sidedness: It advocates for understanding things from various viewpoints rather than through a single, limited perspective.
   • Resolving Contradictions: This principle allows for apparent contradictions in statements by recognizing that different speakers might be referring to different aspects or contexts of the same reality.
   • Promoting Harmony: Syadvada fosters intellectual tolerance, understanding, and harmony by enabling the reconciliation of differing opinions and perspectives, thus reducing conflict.
   • Universality: The text argues that many philosophical schools, including Vedanta, and even modern science, implicitly or explicitly rely on the principles of anekantavada.

9. The Ancient History of Jainism:

   • Pre-Mahavira: The text strongly asserts that Jainism is an ancient religion, predating Lord Mahavira.
   • Tirthankaras: Lord Mahavira was the 24th and last Tirthankara in this epoch. The 23rd Tirthankara, Parshvanatha, is also historically confirmed.
   • Historical Evidence: Mentions of Jainism and Rishabhadeva (the first Tirthankara) are found in Buddhist scriptures, the Bhagavata Purana, the Mahabharata, and the Ramayana. Crucially, references to Tirthankara-like deities are found even in the Vedas, indicating Jainism's antiquity from before the Vedic period.
   • Scholarly Consensus: Western scholars like Dr. Jacobi are cited as affirming Jainism as an original, distinct, and independent philosophical and religious system.

10. Jain Literature:

    • Richness and Diversity: Jain literature, primarily in the Prakrit language (Ardhamagadhi) and also in Sanskrit, Gujarati, Hindi, and Tamil, is vast and highly valued by scholars.
    • Contribution to Prakrit: Jain works are essential for understanding the nature of Prakrit literature, which was once a major rival to Sanskrit.
    • Scholarly Appreciation: Western scholars like Dr. Hertel and Dr. Jacobi express deep admiration for the depth and breadth of Jain literature in both Prakrit and Sanskrit.
    • Preservation: Jain communities have historically maintained extensive libraries preserving not only Jain texts but also those of other traditions.

11. Jain Art and Architecture: The text briefly mentions Jain contributions to art and architecture, citing examples like cave inscriptions, temple carvings (e.g., on Shatrunjaya), and general architectural styles as evidence of their artistic prowess.

12. Conclusion and Appeal:

    • Universality of Truth: The essay concludes by emphasizing that truth is universal and eternal, and true religion should unite rather than divide.
    • Call for Tolerance and Brotherhood: It urges readers to overcome religious narrow-mindedness, respect other faiths, and foster universal brotherhood.
    • Focus on Self-Duty: The concept of "Swadharma" (one's own duty) should be understood as spiritual duty, and "Paradharma" (other's duty) as attachment to the material world.
    • Embracing Universal Values: The text advocates for adopting the five core principles of universal religion (Ahimsa, Satya, Asteya, Brahmacharya, Alubdhta - Non-violence, Truth, Non-stealing, Chastity, Non-possessiveness) and cultivating universal love.

In essence, "Jain Siddhant Digdarshan" aims to demystify Jain philosophy, highlighting its rational principles, ethical depth, profound understanding of karma and the soul, and its ancient roots, while advocating for interfaith harmony and the practice of its core virtues.