Jain Tattva Mimansa Ki Mimansa - Book Summary

Here's a comprehensive summary of the Jain text "Jain Tattva Mimansa ki Mimansa" by Bansidhar Pandit, based on the provided text:

Overall Purpose and Context:

This book, "Jain Tattva Mimansa ki Mimansa" (A Critique of the Critique of Jain Principles), by Bansidhar Shastri (Vyakaranacharya), published in 1972, is a detailed critical analysis of "Jain Tattva Mimansa," a book written by Pandit Phoolchand Siddhant Shastri of Varanasi. The author, Bansidhar Pandit, felt compelled to write this critique to protect and preserve Jain principles, as he believed Pandit Phoolchand's book deviated from established Jain doctrine, particularly in its interpretation of causality and the role of निमित्त (auxiliary/instrumental causes).

Background and Motivation:

The genesis of this work lies in a scholarly conference held in Bina (Sagar) to discuss Pandit Phoolchand's "Jain Tattva Mimansa." The author notes that there was a significant theoretical disagreement among scholars regarding Pandit Phoolchand's interpretations, as indicated by a resolution passed by the Bharatvarshiya Digambar Jain Vidvat Parishad. This disagreement, coupled with his own reservations about the prevailing ideology emanating from Songarh (associated with Kanji Swami), motivated Bansidhar Pandit to undertake this critical examination. He had previously published a series of articles in the "Jain Gazette" on the same topic, which were later discontinued due to the publication's lack of diligence.

Core Concerns and Disagreements:

The central point of contention revolves around the interpretation of causality (कार्यकारण भाव) in Jain philosophy, particularly the role and significance of निमित्त (auxiliary/instrumental causes) versus उपादान (material/inherent causes).

Pandit Phoolchand's View (as critiqued by Bansidhar Pandit):
- Primacy of Swatantrya (Independence): Pandit Phoolchand emphasizes that every substance (द्रव्य) is independent and its transformations (परिणमन) occur solely based on its inherent nature (स्वभाव) and inherent causal capacity (उपादान शक्ति).
- Akinchikkarata of Nimitta (Insignificance of Auxiliary Causes): He argues that auxiliary causes (निमित्त) are essentially insignificant (अकिंचित्कर) in the origination of effects (कार्य). While they might be present, they do not truly contribute to the outcome, which is determined solely by the inherent capacity of the material cause. He uses analogies like cinema films to illustrate this.
- Niyat Paryaay (Fixed Modes of Existence): He asserts that each substance has fixed temporal modes of existence, and transformations occur in a predetermined order, implying a deterministic view of causality.
- Critique of Mutual Dependence: He negates the idea of one substance influencing another's transformation.
Bansidhar Pandit's Counterarguments and Assertions:
- Acceptance of Swaparapratyaya Parinamana (Self-Other-Dependent Transformation): Bansidhar Pandit argues that while inherent nature (स्वभाव) is crucial, some transformations are indeed swaparapratyaya (स्वपरप्रत्यय), meaning they require the cooperation of both inherent causes (स्व) and auxiliary causes (पर). He cites scriptures like Niyamsara and Amritchandra's commentaries to support the concept of स्वपरसापेक्ष (self-other-dependent) transformations.
- Sarthakta of Nimitta (Significance of Auxiliary Causes): He contends that auxiliary causes are not insignificant but are crucial for the occurrence of specific, intended outcomes, especially in swaparapratyaya (स्वपरसापेक्ष) transformations. He uses examples like the sphatik mani (crystal) being colored by contact with red substances, the soul's interaction with karmic matter, and the dependence of a potter's work on his tools and materials.
- Critique of Determinism: He challenges the idea of strictly fixed temporal permutations, suggesting that while there's an inherent order, auxiliary causes play a vital role in actualizing specific outcomes.
- Mutual Dependence is Real: He affirms that substances do influence each other, not by transforming into each other, but by providing the necessary conditions and assistance for their respective transformations.
- The Role of "Upachar" (Metaphorical/Conventional Language): Bansidhar Pandit extensively discusses the concept of "upachar" (treatment/conventional application of language) in Jain scriptures. He argues that while certain expressions might seem metaphorical, they often point to real, albeit conventional, causal relationships. He criticizes Phoolchand's interpretation of "upachar" as merely "false" or "insignificant" language when it pertains to the interdependence of causes. He uses examples like "rice is life" or "the throne rules" to illustrate how conventional language, though not literally true, conveys essential meaning and functions. He asserts that the conventional language used in Jain Agamas to describe the role of निमित्त is not meaningless or merely figurative but points to real causal influences.

Key Themes and Arguments:

Defense of Traditional Jain Causality: The book aims to re-establish the validity of the traditional Jain understanding of causality, which acknowledges both inherent and auxiliary causes, and their necessary interaction for specific effects.
Critique of the Songarh Ideology: The author implicitly and explicitly criticizes the philosophical underpinnings of the Songarh ideology, which he sees as potentially leading to a denial of the efficacy of auxiliary causes and potentially promoting a passive, deterministic worldview.
The Importance of Naya (Standpoints): Bansidhar Pandit stresses the importance of understanding different "nayavadas" (standpoints) in Jain philosophy. He argues that Phoolchand's interpretation, by overly prioritizing the "nishchaya naya" (absolute standpoint) of inherent causality, neglects the practical and essential role of the "vyavahara naya" (conventional standpoint) of auxiliary causality.
The Nature of "Upachar": He dedicates significant portions to explaining "upachar" not as falsehood but as a valid linguistic and philosophical tool to convey complex truths, especially regarding interdependence, where literal adherence might lead to contradictions or an incomplete understanding.
Examples and Analogies: The author uses numerous examples and analogies from Jain scriptures (like the sphatik mani, the crystal and red color, the lamp and light) and logic to illustrate his points.
Emphasis on Rationality and Scripture: He consistently appeals to scriptural evidence (Agama) and logical reasoning (Yukti) to support his critique.
Concern for the Future of Jainism: He expresses concern that if such interpretations gain prominence, it could negatively impact the understanding and practice of Jainism, leading to a decline in adherence to traditional practices and a misunderstanding of its core tenets.

Structure and Content:

The book is structured as a chapter-by-chapter critique of Phoolchand Shastri's work. It delves into specific concepts like:

Subject Introduction (Vishaya Pravesh): Outlining the book's purpose and the context of the debate.
Phoolchand Ji's Perspective: Analyzing the core tenets of Phoolchand's "Jain Tattva Mimansa."
Points of Disagreement (Matbhed Kahan-Kahan Hai?): Detailing the specific areas of theoretical divergence.
Critique of Ambiguities and Contradictions: Pointing out perceived inconsistencies and errors in Phoolchand's work.
The Significance of Nimitta (Karya ke Prati Nimittoki Sarthakta): This is a major section where the author extensively argues for the essential role of auxiliary causes, using various analogies and scriptural interpretations.
The Nature of Objectivity and Subjectivity (Vastu Swaroop): Discussing the inherent nature of substances and their transformations.
The Soul's Nature (Atm Tatva): Analyzing the soul from both material and spiritual perspectives.
Nishchaya and Vyavahara: A thorough examination of these two crucial standpoints in Jainism and their application to causality and ethics.
The Role of "Upachar": A detailed explanation of how conventional language serves a purpose in conveying truth.
The Five Causes (Panch Karan): Discussing the interplay of causes in Jain cosmology.

Conclusion:

"Jain Tattva Mimansa ki Mimansa" is a scholarly defense of traditional Jain philosophical principles, particularly concerning causality. Bansidhar Pandit aims to provide a reasoned and scripturally grounded counter-argument to what he perceives as a deviation from established doctrine in Phoolchand Shastri's work. The book highlights the critical importance of understanding the nuanced interplay between inherent and auxiliary causes and the proper application of different epistemological standpoints (nayavadas) in comprehending Jain philosophy.