Jain Vidwan Ke Sandarbha Me Somadevasuri Krut Yashstilaka Champoo Me - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the philosophical doctrines discussed in Somadeva Suri's Yashastilaka Champu:

This article, "Review of Philosophical Doctrines Propounded in Somadeva Suri's Yashastilaka Champu" by Jinendra Kumar Jain, explores the philosophical underpinnings of this significant 10th-century Jain literary work. The author highlights that the medieval period in Indian literature was a golden age, with various genres flourishing across Sanskrit, Prakrit, Apabhramsha, and Hindi. Jain acharyas, in particular, contributed significantly to Sanskrit literature with their works that presented various aspects of life, religious, and philosophical material of the time.

The article notes that Yashastilaka Champu, composed by Somadeva Suri in 656 CE, is a remarkable work in the genre of Champu-kavya (a mixed prose and verse composition) and a prominent example of Jain Champu literature. The author emphasizes that medieval poets often infused their works with the religious and philosophical currents of their eras, making Yashastilaka Champu particularly important for understanding 10th-century thought.

Thematic Importance and the Story of Yashodhara:

The text explains that the life story of Yashodhara has been a popular subject for Jain writers, with poets like Pushpadanta and Raiddhu also composing works on him. The core of the narrative in Yashastilaka Champu, while beginning naturally, is to depict the sufferings Yashodhara endured in his past lives, particularly those resulting from a ritualistic sacrifice of a clay chicken.

Core Jain Philosophical Doctrines Presented:

Jainism as Supreme: As a Jain himself, Somadeva Suri presents a detailed exposition of Jainism and its philosophy, positioning it as the highest among all doctrines.
Principle of Detachment (Virakti-mulak Siddhanta): The text highlights that Jainism is based on principles of detachment. In the second chapter of Yashastilaka Champu, King Yashovarma experiences detachment from the world, body, and pleasures upon seeing a white hair on his head. This leads to a discussion of the twelve contemplative practices (Anu preksha) of Jainism as means to achieve liberation.
Ahimsa (Non-violence): The fundamental principle of Ahimsa in Jainism is presented in the context of refuting Vedic violence.
Dharma (Righteousness): The author defines dharma as actions that lead to heaven and liberation. Dharma is described as having two aspects: engagement (pravritti) and renunciation (nivritti). Righteousness involves right faith (samyak-darshana), right knowledge (samyak-jnana), and right conduct (samyak-charitra). True dharma is devoid of unrighteousness (adharma), true happiness is free from suffering, true knowledge is free from ignorance, and true progress leads to no return to the cycle of birth and death.
Nature of the Soul (Atma): The soul is described as the knower, seer, great, subtle, doer, experiencer, of the size of its own body, and that which moves upwards by nature.
Moksha (Liberation): Liberation is defined as the soul attaining its true nature by eradicating afflictions like attachment and aversion. The path to liberation is the jewel-trio of right faith, right knowledge, and right conduct.
- Samyak-darshana (Right Faith): True belief in substances like soul (jiva) and non-soul (ajiva).
- Samyak-jnana (Right Knowledge): Knowledge free from ignorance, doubt, and delusion.
- Samyak-charitra (Right Conduct): Renouncing actions that cause the bondage of karmas (like those obscuring knowledge) and sinful activities stemming from the mind, speech, body, and passions.
Syadvada: Jainism, from the perspective of the Syadvada doctrine, views every substance as possessing multiple attributes. A substance can be considered eternal from the perspective of its substance (dravya), as its essential nature never changes. However, from the perspective of its modes or transformations (paryaya), it is impermanent, as modes are subject to origination, continuation, and destruction. For example, a pot, even when destroyed, remains essentially earth.

Critique of Other Philosophical Systems:

The article details how Yashastilaka Champu critically examines and refutes the doctrines of various other Indian philosophical schools:

Vedic Philosophy (Vaidiki-hinsa): The text specifically critiques the practice of animal sacrifice in Vedic rituals. Yashodhara, a Jain adherent, engages in debate with his mother, Chandramati, a follower of Brahmanical dharma. Chandramati supports animal sacrifice for appeasing deities and achieving heavenly rewards. Yashodhara, however, argues against this, asserting that such acts are not beneficial and that all beings desire their own well-being and life, just as humans do. He questions the logic of animal sacrifice, pointing out that if such acts lead to heaven, butchers should attain it, and if sacrifices guarantee heavenly rewards, why not sacrifice one's own family members in rituals? He also criticizes the designation of meat as "raavana shaak" (grass to be brought by Ravana) and the prohibition of meat on specific religious days, arguing that these practices contradict the idea of dharma. He views the Vedas as being composed by self-serving individuals to satiate their desires.
Charvaka Philosophy (Materialism/Hedonism): The Charvakas, who believe that the soul exists only from birth to death and that pleasure is the ultimate goal of life, are critiqued. Their famous maxim, "Live happily as long as you live, for there is no escape from death; once the body is reduced to ashes, how can it return?" is presented. The article highlights the Charvaka denial of rebirth and liberation. Yashodhara refutes this by citing examples of infants exhibiting innate tendencies from past lives and individuals remembering their past lives, thus proving the existence of the soul and rebirth. The critique extends to the Charvaka reliance solely on direct perception (pratyaksha) as the means of valid knowledge, questioning how they can establish the existence of their parents or ancestors without resorting to inference or scripture (agama).
Buddhist Philosophy: The Buddhist view of the world as impermanent and momentary, and the denial of a separate, enduring soul, is examined. Buddhists believe that everything is transient and nothing is eternal. They consider those who believe in rebirth or a soul distinct from the body as deluded. The article points out a contradiction in Buddhism: if the body is destroyed at death, the soul is also destroyed, yet they speak of continuity. The author contrasts this with the analogy of musk's fragrance persisting even after the musk is gone, suggesting an enduring aspect. The Buddhist concept of "shunyavada" (voidism) is also critiqued, as the very act of asserting that "I can prove the void through proof" implicitly acknowledges the existence of "I." The doctrine of momentary existence is contrasted with the assertion of personal continuity from childhood to adulthood, which is seen as a contradiction. The text also argues that if everything is momentary, then the concepts of bondage and liberation become impossible, as the soul would cease to exist at the very moment of karmic bondage.
Samkhya Philosophy: The Samkhya concept of Purusha (soul) as a passive, detached observer and Prakriti (nature) as active and material is analyzed. The author questions the purpose of the Purusha if all experiences like bondage, liberation, pleasure, and pain are attributed to Prakriti. If Prakriti is active and Purusha is passive, how can Purusha be the experiencer? Furthermore, if Purusha is pure and without attributes, how can it be associated with the body? The Samkhya notion of liberation, achieved by detaching the Purusha from Prakriti, mind, intellect, and ego, is challenged by arguing that if both are eternal and all-pervading, their separation is impossible. Moreover, if the Purusha is eternal, it cannot undergo any change, meaning karmic bondage would be impossible, or alternatively, it would always remain in a state of bondage. The article suggests that viewing the Purusha as solely eternal is not logical, as all things are eternal in terms of substance but impermanent in terms of their modes.
Other Philosophies: The article also briefly touches upon the critique of other philosophical systems:
- Vaisheshika Philosophy: The Vaisheshika view that liberation is attained through knowledge of the seven categories (substance, quality, action, genus, species, inherence, and absence) is presented. The author argues that mere intellectual belief in these categories is insufficient for liberation; it requires effort through right conduct, just as fruit does not ripen by mere desire but through effort.
- Kaula Tradition: The idea that liberation is achieved through freely engaging in all edible and non-edible, drinkable and non-drinkable substances without hesitation is criticized. The author argues that if this were true, then thieves and butchers, who are fearless in their transgressions, would achieve liberation first, followed by followers of the Kaula path.
- Hinduism: The concept of Hindu deities like Brahma, Vishnu, and Mahesh, along with the Sun, is deemed false. The article states that these deities cannot be considered true sources of knowledge (aaptas) because they are afflicted by desires and aversions (e.g., Brahma attached to Tilatma, Vishnu to Lakshmi, Mahesh to Parvati). Common superstitions in Hinduism, such as offering water to the Sun, bathing in sacred waters during eclipses, and worshipping trees, mountains, cows, or religious texts, are labeled as false beliefs and are discouraged.

Conclusion:

The article concludes by stating that Yashastilaka Champu engages in a critical analysis of various Indian philosophical systems, refuting their doctrines with various proofs and thus illuminating the path of true religion and righteous conduct. The author also mentions other contemporary Jain Sanskrit works that follow a similar tradition of discussing Jain principles and refuting opposing views.