Jain Vichardhara Jain Drushtine Gita Part 02

Here is a comprehensive summary of the Jain text "Jain Vichardhara Jain Drushtine Gita Part 02" by Dr. Nalini Joshi, based on the provided pages:

Book Title: Jain Vichardhara Jain Drushtine Gita Part 02 Author: Dr. Nalini Joshi Publisher: Sanmati-Teerth Prakashan Publication Date: November 2010

Overall Purpose:

This book, "Jain Vichardhara Jain Drushtine Gita Part 02" (Jain Thought from a Jain Perspective on the Gita), is a collection of 98 short articles (49 on Jain Thought and 49 from a Jain perspective on the Bhagavad Gita). These articles were originally published in the Marathi newspapers 'Sakāl' and 'Lokmat' respectively. The aim of the book is to introduce Jainism and its philosophy to a wider audience, drawing parallels and contrasts with the widely popular Hindu scripture, the Bhagavad Gita. Dr. Nalini Joshi, Professor and Head of the Jainology Department at Pune University, spearheaded this initiative with the support of Sanmati-Teerth Prakashan.

Key Themes and Content Breakdown:

The book is divided into two main sections, as indicated by its title and the articles' original publication outlets:

Part 1: Jain Vichardhara (Jain Thought)

This section, comprised of 49 short articles published in 'Sakāl' newspaper, aims to provide a general introduction to various aspects of Jainism. While the summary here focuses on the provided text which heavily leans towards the Gita aspect, the initial pages (4-5) indicate the intention was to cover diverse aspects of Jainology.

Part 2: Jain Drushtine Gita (Bhagavad Gita from a Jain Perspective)

This is the core of the provided content, consisting of 50 articles published in 'Lokmat' newspaper. Dr. Joshi elaborates on how the Bhagavad Gita's philosophical concepts can be understood through the lens of Jainism. This section is further detailed through the provided article summaries:

• Introduction (Article 1): Dr. Joshi explains the motivation behind the series – to make Jainology accessible. She highlights the work of Sanmati-Teerth and the Pune University Jainology Department in promoting Jain studies. The series aims to explore how the Bhagavad Gita appears when viewed from Jain philosophical principles, emphasizing intellectual understanding and presenting events from different perspectives.
• Jain Tradition and Mahabharata (Article 2): This article addresses the common misconception about the Mahabharata. It discusses how Jain texts mention the "Bharat" (Mahabharata) and acknowledges its influence. It also addresses the criticism that the Bhagavad Gita, by promoting violence, should not be read by Jains, citing a mention in the Nandisutra of "false scriptures." However, it clarifies that the Nandisutra also states that these scriptures, when studied with the right perspective, can be considered "true scriptures." The article notes that Jain "Mahabharatas" often focus on Arishtanemi and Krishna, unlike the expansive scope of Vyasa's Mahabharata.
• Arishtanemi and Krishna Vasudeva in Jain Tradition (Article 3): This article introduces Arishtanemi, the 22nd Tirthankara, and his relationship with Krishna Vasudeva. It discusses the Jain historical timeline for Krishna and Arishtanemi and the theory that 'Ghor Angiras Rishi', who advised Krishna, was Arishtanemi. It delves into the Jain account of Krishna's lineage and the character of Vasudeva, drawing parallels with the 'Vasudevahindi' text. It highlights the differences in Krishna's portrayal in Jain texts compared to the Mahabharata, noting the absence of childhood exploits. It mentions that Krishna, despite being a powerful political figure, is not considered "God" in Jainism but is predicted to become a Tirthankara named 'Amam'.
• Jain Mahabharata: No Gita! (Article 4): This article directly addresses why the Bhagavad Gita is absent in Jain versions of the Mahabharata. It suggests several reasons:
  • The Gita might not have been part of the Mahabharata version that reached the Jains.
  • Jain scholars might not have approved of an authentic Kshatriya like Arjuna faltering at the last moment.
  • The 700-verse discourse might have seemed improbable and even laughable to Jain purāṇakāras.
  • Jains might have disagreed with Krishna's advice to fight, especially from a Shalakapurusha (a highly revered figure).
  • The Gita's framework of Varna-ashrama, emphasis on sacrifices, and various spiritual paths might have been incompatible with Jain principles.
• Confusing Utilitarian and Absolute Truth (Nischaya Naya) (Article 5): This article discusses the differing interpretations of Arjuna's dilemma. Some argue that his detachment was genuine and Krishna should not have insisted on war. Others believe Krishna recognized Arjuna's disinclination as false and used persuasive language. The article critiques Gita's statements like "war is an open door to heaven" due to its inherent violence and the promise of heaven or kingdom, arguing these are flawed from a Jain perspective. It highlights the confusion between utilitarian (Vyavahar Naya) and absolute truth (Nischaya Naya) in the Gita, particularly regarding the soul's immortality and the body's perishability, suggesting this spiritual framing of a practical decision is problematic.
• God-Human Relationship (1) & (2) (Articles 6 & 7): These articles compare the God-human relationship in Hinduism and Jainism. While both acknowledge celestial beings (Devas), Jainism considers humans spiritually superior as they can progress through all 14 stages of spiritual development, leading to liberation, which Devas cannot achieve. Devas even descend to pay respects to highly realized humans. The articles contrast the detailed classification of celestial beings in Jainism with the more generalized descriptions in Hindu Puranas. They also discuss the concept of divine intervention, noting that Jain Tirthankaras' appearances are tied to spiritual development, not earthly intervention like Krishna's actions for the Pandavas.
• Indriyas, Mind, Intellect, Soul: Increasing Superiority (Article 8): This article explores the hierarchy of sensory organs, mind, intellect, and soul as presented in both Gita and Jainism. It quotes Gita's emphasis on controlling senses through the soul's strength and notes the similarity in Jain teachings on controlling the mind, speech, and body. It explains the Jain concept of the soul's consciousness ('Upayoga') and how the mind is considered subtle and superior to senses. It highlights that 'intellect' is integrated into the soul's 'knowledge-attribute' in Jainism, reinforcing the soul's ultimate superiority, a concept echoed by Gita's "Yo Buddheḥ paratas tu saḥ" (He is beyond intellect).
• Swadharma - Paradharma (Article 9): This article examines the Gita's concept of "one's own duty" (Swadharma) being superior to another's well-performed duty (Paradharma). It explains this within the context of Varna-ashrama dharma. From a Jain perspective, the concept of "one's own nature" (Vastusvabhava) aligns, but the idea of a duty being "inferior" (vigunah) is rejected as Jainism inherently rejects hierarchical distinctions in its core principles. The article suggests the emphasis might be on individual spiritual nature rather than societal roles.
• "Abandon all Dharmas, Surrender to Me Alone" (Article 10): This article analyzes Krishna's statement in the 18th chapter. It argues that "all Dharmas" likely refers to various paths other than devotion. From a Jain viewpoint, this concept is untenable. Jainism emphasizes a single path of 'Darshan-Jnana-Charitra' (Right Faith, Right Knowledge, Right Conduct). Jainism does not recognize an all-powerful God to whom one can surrender for salvation. Salvation is achieved through self-effort and adherence to Jain principles, not through divine grace. The article contrasts this with the prevalence of devotional hymns in Jainism, suggesting these are motivational rather than offering divine intervention.
• Gita's Views on Vedas (1) & (2) (Articles 11 & 12): These articles discuss the Gita's nuanced view of the Vedas. While acknowledging the Vedas as respected texts, the Gita critiques the Vedic emphasis on ritualistic actions and their focus on attaining worldly and heavenly pleasures. It highlights verses that call Vedic "Veda-vada-ratah" (those engrossed in Vedic discourse) as deluded and suggests that true spiritual knowledge (Atma-vidya) surpasses the Vedas. The articles note a shift in the Gita's tone towards greater reverence for Vedas in later chapters. They also touch upon the influence of Jain and Buddhist critiques on the evolving Vedic thought, suggesting the Gita reflects this re-evaluation.
• Jain References to Vedas (1) & (2) (Articles 13 & 14): These articles explore Jain perspectives on Vedic traditions. They highlight that Jain critiques of Vedic practices like animal sacrifice and the caste system are presented with restraint, unlike the more direct criticisms from Buddhism. The Nandisutra is cited for labeling Vedic texts, along with epics like Mahabharata and Ramayana, as "false scriptures" when misunderstood, but "true scriptures" when studied with the right perspective. The Uttaradhyayana Sutra is presented as a key text that dialogues with Vedic rituals and the caste system, ultimately offering a Jain interpretation of their symbolic meaning and prioritizing self-effort and non-violence. The articles emphasize the Jain concept of 'Anekantavada' (multi-sidedness) in understanding these texts.
• Kapila Muni: A Siddha (Article 15): This article discusses the Gita's mention of Kapila Muni as a "Siddha" (accomplished being). It notes that while Kapila is recognized as the founder of Sankhya philosophy, his association with "Siddhas" is significant. Jain tradition also reveres "Munis" and acknowledges the contributions of figures like Kapila, whose teachings on detachment and non-possession resonate with Jain principles. The article connects Kapila's lineage to Jain Tirthankaras, suggesting a shared intellectual heritage.
• Acknowledging Radiance (Article 16): This article examines Gita's concept of " Vibhuti" (manifestations of divine glory). It quotes Krishna stating that all radiant and powerful beings are His "part" or "essence." Jainism, however, posits that souls are inherently independent and not parts of a supreme being. While acknowledging the existence of brilliant figures ("Shalaka Purushas") in Jain tradition, it emphasizes their self-achieved spiritual status rather than divine emanation. The article suggests that the concept of "Shalaka Purushas" may have been influenced by prominent figures like Krishna Vasudeva.
• "Uddhared Atmanātmānam" (Article 17): This article focuses on the Gita's emphasis on self-reliance and self-mastery: "Lift yourself by yourself; do not debase yourself, for you are your own master or enemy." It highlights the strong resonance of this principle in Jain teachings, which strongly advocate for self-effort, self-control, and self-reliance in the spiritual journey. Jain scriptures repeatedly emphasize the soul as the sole refuge and the need to conquer oneself.
• Imagery in Philosophy (Parts 1, 2, & 3) (Articles 18, 19, & 20): These articles explore the use of metaphors and similes in philosophical discourse, comparing those found in the Gita with those in Jain literature. They find common imagery like the tortoise for sense control, the lotus for detachment, the lamp for steady concentration, and the ocean for the cycle of birth and death. The articles also highlight distinct metaphors, such as the monkey for the restless mind in Jainism. They analyze how both traditions use imagery to convey complex philosophical ideas, noting the Jain practice of reinterpreting Vedic rituals symbolically, like the "sacrifice" (Yajna) representing self-control and inner purification.
• War as a Metaphor (Parts 1 & 2) (Articles 21 & 22): These articles discuss the use of warfare as a metaphor in both traditions. While the Gita uses the Kurukshetra battle as a backdrop for its teachings, Jain literature employs war metaphors to describe the spiritual struggle against inner enemies like senses, passions, and karmas. They highlight the Jain emphasis on conquering the self as a greater victory than external battles, quoting phrases like "Conquer yourself; what need is there for fighting?"
• Gita's Concept of Yajna (Sacrifice) with Jain Critique (Parts 1, 2, & 3) (Articles 23, 24, & 25): These articles critically examine the Gita's discussion on Yajna. While the Gita initially presents Yajna as a means to worldly and heavenly prosperity, it gradually shifts towards emphasizing knowledge-Yajna and ultimately devotional Yajna. Jainism, however, fundamentally rejects animal sacrifice and ritualistic Yajna due to its inherent violence. The articles highlight the Jain emphasis on inner sacrifices, asceticism, and the pursuit of knowledge as the true path to liberation. They point out the fundamental divergence in understanding the creation and the role of an external deity in maintaining cosmic cycles.
• Jain Concept of Yajna (Parts 1 & 2) (Articles 26 & 27): These articles detail the Jain perspective on Yajna. They explain how Jain texts, while not explicitly referencing the Gita's Yajna discussions, advocate for non-violence and the avoidance of harm to all living beings, including elemental beings (Agnikayika, Apkayika). They describe the Jain reinterpretation of Yajna as symbolic acts of self-control, devotion, and penance. The articles trace the evolution of Jain practices from early critiques of Vedic rituals to the gradual integration of devotional elements and rituals, albeit with a distinct Jain philosophical framework.
• Gita's Vishwaroopdarshan: Background & Jain Interpretation (Articles 28 & 29): These articles analyze the Gita's concept of Vishwaroopdarshan (Vision of the Cosmic Form). They discuss its origins in Vedic literature and its admiration by various scholars. The Jain perspective questions the possibility of such a cosmic manifestation, as Jainism does not subscribe to an omnipotent creator God. While Jainism acknowledges the existence of extraordinary powers in Tirthankaras and Kevalis, it emphasizes that these powers are not displayed for worldly purposes or to induce fear. The articles argue that Krishna's intention in showing the Vishwaroop was to inspire Arjuna to fight, a motivation inconsistent with Jain ideals of non-violence and detachment.
• 'Wonder' in Gita and Jain Tradition (Article 30): This article compares the portrayal of "wonder" in Krishna's personality as depicted in Gita's 11th chapter with the miraculous events in Jain hagiography. It suggests that both traditions use such accounts to strengthen the followers' faith. The article argues that if the miraculous elements in Jain lives are seen as aids to spiritual propagation, then similar elements in Krishna's life should be viewed in the same light, rather than questioning their authenticity. It concludes that the core achievements of both Mahavira and Krishna remain significant even when extraordinary elements are removed.
• What is Karma? (Article 31): This article discusses the multifaceted meanings of "karma" in Indian thought, ranging from action and fate to cause and effect. It highlights how various Indian philosophies, including Jainism, Buddhism, and Hinduism, engage with the concept of karma and rebirth. It notes the grammatical definition of karma and its use in different philosophical schools like Mimamsa, Vaisheshika, Sankhya, and Buddhism. The article points out that while Gita frequently uses the term "karma," it lacks a consolidated, systematic treatise on the karma theory, unlike Jainism which has an extensive body of literature dedicated to it.
• "Karmanyevadhikaraste" (Article 32): This article focuses on the famous verse from the Gita emphasizing performing one's duty without attachment to results. It discusses the interpretations of "authority" (adhikar) and the apparent contradiction with the inevitability of reaping the fruits of actions. From a Jain perspective, it argues that while the principle of selfless action resonates, its application within the Gita's Varna-ashrama framework is problematic. It draws parallels with Jain teachings on adhering to one's prescribed duties (as a monk or householder) without attachment to outcomes, noting the Jain emphasis on gradual detachment and avoiding "wish-fulfillment" penance.
• Karma's Adherence and Covering (Article 33): This article delves into the Jain concepts of "karma's adhesion" (lep) and "covering" (aavaran), comparing them with similar ideas in the Gita. It explains that Jainism views karma as subtle matter that adheres to the soul, obscuring its inherent qualities. While Krishna's detachment is acknowledged, the article argues that even he is not entirely free from karmic influence, suggesting his future Tirthankara status implies eventual liberation. The article uses analogies like mud on a pot or dirt on a mirror to illustrate how karma affects the soul, which can be mitigated through discipline and penance.
• Bondage of Karma (Article 34): This article discusses the concept of karma's bondage. It highlights the commonality between Gita and Jainism in recognizing that all actions (physical, verbal, mental) lead to bondage. It explores how the three qualities of Prakriti (Sattva, Rajas, Tamas) bind the soul. While Gita suggests detachment and surrender to God as means of liberation from karmic bondage, Jainism posits that even actions performed with detachment are binding. The article notes the Gita's acknowledgment of the complexity of karma ("Gahana karmano gatih") and its emphasis on selfless action, while highlighting the Jain rejection of the Gita's exception for Vedic rituals as being non-binding.
• Types of Karma Bondage (Article 35): This article elaborates on the classification of karma bondage in Jainism, which is more detailed than in the Gita. It explains the concepts of 'Asrava' (influx of karma), 'Bandha' (bondage), 'Samvara' (prevention of influx), and 'Nirjara' (shedding of karma). It then details the four types of bondage: 'Prakriti Bandha' (nature of karma), 'Sthiti Bandha' (duration of karma), 'Anubhava Bandha' (intensity of karma), and 'Pradesha Bandha' (quantity of karma). These types are explained with analogies to illustrate how karma affects the soul.
• Causes of Karma Bondage (1) & (2) (Articles 36 & 37): These articles identify five primary causes of karma bondage according to Jain philosophy: Mithyatva (false belief/delusion), Avirati (non-restraint), Pramada (negligence/carelessness), Kashaya (passions like anger, ego, deceit, greed), and Yoga (activity of mind, speech, and body). The articles explore how these concepts are implicitly present in the Gita, even if not explicitly named. For instance, the Gita's critique of idol worship and its emphasis on right faith align with combating Mithyatva. Similarly, the Gita's warnings against negligence and the description of passions align with combating Pramada and Kashaya.
• Gita is Action-Oriented, What about Jainism? (Article 38): This article compares the action-oriented nature of the Gita with Jainism. It acknowledges that the Gita strongly emphasizes action, while Jainism is often perceived as more focused on renunciation and detachment. However, it argues that Jainism also promotes active engagement, particularly in ethical conduct, charity, and the upkeep of its rich cultural heritage. It highlights that Jain householders are encouraged to live righteously within their societal roles, gradually moving towards detachment.
• "Yada Yada Hi Dharmasya..." (Article 39): This article discusses the Gita's concept of avatar (divine incarnation) for the re-establishment of Dharma. It contrasts this with the Jain concept of Tirthankaras, who are liberated souls who appear at specific times to guide humanity but are not divine incarnations intervening in worldly affairs. Jainism does not believe in a single soul reincarnating repeatedly as an avatar; rather, Tirthankaras are individuals who have achieved liberation through immense spiritual effort over lifetimes. The article also critiques the idea of Tirthankaras intervening in wars or punishing wrongdoers, which is inconsistent with Jain principles of non-violence.
• The Place of Tapas (Austerity) in the Gita (Article 40): This article examines the Gita's discussion on Tapas (austerities). It notes that the Gita often mentions Tapas alongside Yajna, Dana (charity), and Vedas. It highlights the Gita's classification of Tapas into Sattvic, Rajasic, and Tamasic, based on the motive and execution. The article notes that while Jainism also emphasizes Tapas as a crucial practice for spiritual purification and shedding karma, its scope and purpose are more deeply integrated into the path of liberation than simply a means to gain merit or divine favor, as sometimes implied in the Gita.
• Tapas in Jain Ethics (Article 41): This article delves into the central role of Tapas in Jain ethics and practice. It explains that Tapas is considered fundamental to the path of liberation, alongside Right Faith, Right Knowledge, and Right Conduct. Jainism views Tapas as a powerful tool for shedding accumulated karma and achieving spiritual purity. It distinguishes between external austerities (like fasting) and internal austerities (like penance, humility, and meditation), emphasizing the latter's importance. The article notes that while the Gita also discusses various forms of Tapas, Jainism's approach is more systematic and integral to the soul's purification process.
• Faith Leads to Knowledge (Article 42): This article explores the Gita's statement, "Faithful one attains knowledge." It draws a parallel with the Jain emphasis on 'Samyak Darshan' (Right Faith) as a prerequisite for true knowledge. The article suggests that true spiritual insight is gained not just through intellectual understanding but also through unwavering faith in Jain principles and the teachings of the Tirthankaras. It highlights the interconnectedness of faith, knowledge, and conduct in the Jain path to liberation.
• Interrelation of Faith, Knowledge, and Conduct (Article 43): This article examines the relationship between faith, knowledge, and conduct in both the Gita and Jainism. It acknowledges the Gita's discussion of various paths (Yogas) and the relative merits of each. However, it emphasizes the Jain tradition's consistent emphasis on the inseparable triad of Right Faith, Right Knowledge, and Right Conduct as the sole path to liberation. It explains that "Right Faith" is the foundation, leading to "Right Knowledge," which in turn guides "Right Conduct," culminating in liberation.
• Divine Wealth and Ten Virtues (Article 44): This article compares the Gita's description of "divine qualities" (Daivi Sampad) with the Jain concept of "Ten Virtues" (Dash Vidha Dharma). It highlights that both traditions emphasize ethical conduct and spiritual development. The article outlines the ten virtues as described by Kundakunda, explaining how practicing virtues like forgiveness, humility, and non-possession leads to spiritual progress. It draws parallels with the Gita's enumeration of virtuous qualities, suggesting a shared understanding of the ethical foundations for a spiritual life.
• Acharanga, Upanishads, and Gita (Parts 1 & 2) (Articles 45 & 46): These articles explore the stylistic and philosophical connections between the Jain Acharanga Sutra, the Upanishads, and the Bhagavad Gita. They note the similar meditative and introspective style of the Acharanga and the Upanishads, both predating the Gita. The articles highlight the shared theme of self-inquiry ("Who am I?") and the pursuit of spiritual knowledge. They also discuss the use of similar metaphors and concepts, such as the significance of "desires" (Eshana) and the idea of controlling one's inner state. The Jain emphasis on non-violence and detachment is presented as a central theme in contrast to the Gita's engagement with warfare.
• Bhakti: In the Gita and Jain Tradition (Parts 1 & 2) (Articles 47 & 48): These articles delve into the concept of Bhakti (devotion) in the Gita and Jainism. They acknowledge the prominent role of Bhakti in the Gita as a path to salvation. In contrast, Jainism, while valuing devotion to Tirthankaras and spiritual ideals, does not posit a personal God to whom one surrenders for liberation. Jain "devotion" is primarily seen as emulation of the Tirthankaras' virtues and adherence to their teachings. The articles discuss the historical influence of Hindu devotional practices on Jainism, leading to the adoption of rituals and festivals, while emphasizing the underlying philosophical distinction.
• Conclusion (Article 49): This article summarizes the series' aim: to bridge the understanding between Jain philosophy and the Bhagavad Gita, fostering mutual respect and appreciating the strengths of both traditions. It highlights the unique characteristics of Jainism, such as its emphasis on self-reliance, non-violence, intellectual rigor, and environmental consciousness. It also acknowledges the Gita's contribution to ethical living, social responsibility, and the concept of selfless action. The author stresses the importance of learning from each other's strengths to promote a more harmonious and enriched spiritual life, while acknowledging that all traditions have their imperfections and historical developments.
• Call to Action (Article 50): This final article reiterates the goals of the Jainology Department at Pune University. It encourages readers to share their feedback, both positive and negative, on the series. The department seeks written responses to further understand public reception and refine its outreach efforts. Prizes are offered for selected thoughtful contributions.

Overall Contribution:

"Jain Vichardhara Jain Drushtine Gita Part 02" serves as an accessible introduction to Jain thought and its comparative analysis with the Bhagavad Gita. Dr. Nalini Joshi, through this collection of articles, attempts to bridge perceived divides between traditions, encouraging intellectual engagement and a deeper understanding of both Jainism and Hindu philosophy. The book highlights the Jain perspective on core philosophical concepts, often contrasting them with the Gita's interpretations, while also identifying areas of common ground and shared ethical values.