Jain Tattva Mimansa Ki Samiksha

This is a comprehensive summary of the Jain text "Jain Tattva Mimansa ki Samiksha" by Chandmal Chudiwal, based on the provided pages:

Book Title: Jain Tattva Mimansa ki Samiksha (A Review of Jain Metaphysics) Author: Chandmal Chudiwal (Vidyavan Brahmachari Pandit Chandmalji Chudiwal) Publisher: Shantisagar Jain Siddhant Prakashini Sanstha Publication Date: October 1962 (Ashwin Sudhi 10, Vir Samvat 2488)

Overall Purpose: The book is a critical review of a book titled "Jain Tattva Mimansa" written by Pandit Phoolchandji Siddhant Shastri. This review argues that Pandit Phoolchandji's book supports a view of "Nishchaya Ekant" (absolute, exclusive conviction of the ultimate reality) and misinterprets fundamental Jain principles like Syadvada, Upachara, and Abhutartha to support this view. The publication aims to present the correct understanding of Jain philosophy based on logic and scripture (Agam), thereby correcting misconceptions and promoting true Jain knowledge.

Key Themes and Arguments:

1. Critique of "Nishchaya Ekant" and Support for Naya (Perspective):

   • The author strongly argues against the "Nishchaya Ekant" (absolute stance) that claims to understand reality solely through the "Nishchaya Naya" (ultimate reality perspective).
   • The core Jain principle of Anekanta (Multi-faceted reality) and Syadvada (Conditional Predication) is emphasized. Syadvada, according to the author, means "from a certain perspective" or "highlighting one aspect while downplaying others," not merely "it is and it is not" as often misunderstood.
   • The book contends that understanding reality requires the acceptance of multiple Nayas (perspectives): Dravyarthika Naya (substance-oriented, equated with Nishchaya Naya) and Paryayarthika Naya (mode/quality-oriented, equated with Vyavahara Naya).
   • A substance (Dravya) is inseparable from its qualities (Guna) and modes (Paryaya). Therefore, neither Dravyarthika nor Paryayarthika Naya can stand alone. They are interdependent and only through their combined, relative application can the true nature of reality (Pramana) be understood.
   • Nirpeksha (absolute) Nayas are considered Mithya (false), as they grasp only a part of reality and misrepresent the whole.

2. Rejection of Pandit Phoolchandji's Interpretation:

   • Pandit Phoolchandji's "Jain Tattva Mimansa" is accused of misusing Syadvada and distorting the meanings of terms like Upachara (convention) and Abhutartha (imperfect or conventional truth) to support his "Nishchaya Ekant" viewpoint.
   • The review aims to correct these distortions with the power of logic and scriptural evidence.

3. Importance of Vyavahara Naya (Conventional Truth/Practice):

   • The book highlights the crucial role of Vyavahara Naya, not just as a stepping stone, but as essential for understanding reality and guiding spiritual practice.
   • Vyavahara Naya is described as a "boat" for crossing the ocean of Samsara (cycle of birth and death). It helps in resolving disputes and clarifying doubts about reality.
   • It is essential for spiritual progress, especially in the earlier stages (up to the seventh spiritual stage), where understanding and adherence to practices are crucial.
   • Abandoning Vyavahara is seen as foolish and counterproductive, akin to abandoning a lifesaver while drowning. It leads to suffering and hinders the attainment of the ultimate goal.
   • Vyavahara is not merely conventional but is the path to understanding the ultimate, and abandoning it leads to the loss of both the path and the goal.

4. Critique of "Kanji Maharaj's" Teachings (Implicitly through Pandit Phoolchandji):

   • The preface criticizes the "Sonagadh propaganda department" (referring to the propagation of Kanji Maharaj's philosophy) for being very active and utilizing modern means to spread its views.
   • It claims that Kanji Maharaj and his followers have misrepresented or altered the meanings of ancient Jain texts that do not support their views, even if those texts are considered authoritative in the Digambara tradition. This is done to support their self-made interpretations.
   • This distortion is seen as an attempt to mislead both present and future generations of Digambara Jains regarding true principles.

5. Call for Discernment and Caution:

   • The author urges caution for the Digambara Jain community, especially in acquiring and reading scriptures.
   • People should check the translator and publisher of religious texts.
   • There's a warning about "adulterated scriptures" being circulated, similar to adulteration in food items, by those seeking fame or promoting their own interpretations. These individuals, even if accepted into the community, can cause harm.

6. The Nature of Reality (Anekanta):

   • Reality is inherently Anantadharmatmak (possessing infinite qualities).
   • The author stresses that no single perspective can grasp the entirety of reality.
   • The existence of both "Nishchaya" (ultimate essence) and "Vyavahara" (manifestation/practice) as integral aspects of reality is repeatedly affirmed.

7. Relevance of Syadvada:

   • Syadvada is presented as the correct method for comprehending the multi-faceted nature of reality. It allows for describing different aspects of a subject without contradiction.
   • The correct understanding of Syadvada, which involves understanding the specific perspective (Apeksha), is crucial. Misunderstanding it as simply "is and is not" leads to errors.

8. Author's Role and Intent:

   • Chandmal Chudiwal's work is presented as a defense of true Jain philosophy against misinterpretations.
   • The goal is to bring clarity and prevent the spread of incorrect doctrines, especially within the Digambara Jain community.
   • The author emphasizes the need for an impartial, judicial approach when analyzing philosophical debates, weighing all arguments in the light of scripture.

Structure of the Critique (as per the table of contents in Page 10): The book is structured to analyze Pandit Phoolchandji's "Jain Tattva Mimansa" chapter by chapter, covering twelve specific areas:

1. Introduction
2. Nature of Reality
3. Acceptance of the Instrumental Cause (Nimitta)
4. Instrumental Cause and Material Cause (Upadana Nimitta)
5. Agent and Object (Kartru-Karma)
6. The Six Agents (Shat-Karaka)
7. The Law of Karma and Chronological Modes (Karma Niyamit Paryaya)
8. The Nature of Right Determination (Samyak Niyati Swaroop)
9. Nishchaya vs. Vyavahara
10. Anekanta and Syadvada
11. The Nature of Omniscient Knowledge (Keval Gyan Swaroop)
12. Harmony of Material Cause and Instrumental Cause (Upadana Nimitta Sambad)

Overall Tone: The tone is critical and corrective, aiming to educate and protect the Jain community from what the author perceives as doctrinal deviations. It emphasizes the importance of scriptural adherence and reasoned philosophical inquiry.

Support for Publication: The book was published with the assistance of several individuals, indicating a community effort to support the dissemination of this perspective.

This summary highlights the core arguments of the book, its critical stance towards specific interpretations, and its commitment to upholding what the author believes to be the authentic Jain philosophical tradition.