Jain Vidyache Vividh Aayam Part 04

This document is a compilation of essays by Dr. Nalini Joshi, titled "Jain Vidyache Vividh Aayam" (Various Dimensions of Jain Knowledge), Part 4. The publication is by Nalini Joshi, Pune University, August 2011.

Here's a summary of the key sections:

17. Scientificity in Jainism (Scientificity in Jainism)

This section explores the scientific aspects of Jainism. The author, a linguist, philosopher, and theologian, acknowledges her limitations in discussing science but attempts to highlight Jain principles from a scientific perspective.

• Claim of Scientificity: The author notes that not only Jainism but also the Vedic tradition claims advanced scientific knowledge in ancient texts, citing examples like advanced weaponry, aircraft, and knowledge of geography and astronomy. She laments the decline of India's ancient education system and the current reliance on Western scientific models.
• Unquestionably Scientific Jain Lifestyle:
  • Vegetarianism: The importance of vegetarianism is highlighted, especially in the context of preventing zoonotic diseases like bird flu and swine flu. The author also points out the growing concern about pollution in vegetarian diets due to hybrid grains and harmful chemical fertilizers, advocating for naturally grown produce.
  • Nocturnal Fasting (Ratribhojan Tyag): Eating before sunset is presented as completely consistent with health science. Even an partial adherence, by maintaining a two-hour gap between dinner and sleep, is considered beneficial.
  • Water Purification: Drinking boiled, cooled, and filtered water, and practicing abstinence or fasting during the monsoon months are recognized as health-beneficial practices.
• Scientific Methods: The core of science is observation, leading to the formulation of universal principles. The Jain principle of Ahimsa (non-violence) was applied by Mahatma Gandhi in social and psychological contexts.
• Anekantavada and Relativity: The author draws a parallel between Jain Anekantavada (non-absolutism, the theory of many-sidedness) and Albert Einstein's theory of relativity. She mentions Einstein's favorable comments on Jainism but notes the lack of clarity on whether he was aware of Anekantavada before developing his theories. While Einstein's theory led to scientific advancements (E=mc²), Anekantavada remained largely a philosophical concept, not utilized for practical applications or resolving communal differences.
• Law of Gravitation: The author compares Newton's discoveries in physics and astronomy with Jain cosmology. Jain tradition, existing about 2500 years before Newton, divides the visible universe into six substances, including Dharma (principle of motion) and Adharma (principle of rest), which explain the movement of celestial bodies. The author regrets that these principles remained confined to religious texts, possibly misunderstood due to the common meaning of "Dharma," and were not developed scientifically.
• Modern Relevance: The author suggests that Jain principles, like those in Yoga Sutras and the Bhagavad Gita (cited by Dr. APJ Abdul Kalam) and the philosophies of Charvaka (considered by Amartya Sen), should be presented to modern researchers. She emphasizes the need for Jain scholars to reach out to scientists and explain the deep insights of Jain scriptures, especially regarding the nature of existence (Apkaya).
• Solar Energy: The use of solar heaters and cookers is presented as an embodiment of Ahimsa and energy conservation, aligning with Jain principles. The mention of "Suryapakarasvati" (cuisine cooked with solar heat) in the Kumarpalpratibodh is noted.
• Utsarga Samiti and Waste Management: The Jain principle of Utsarga Samiti (proper disposal) is linked to modern waste management. The author advocates for composting kitchen waste instead of letting it decompose openly, highlighting its benefits for environmental protection and organic gardening.
• Recognition of Ekendriya (One-Sensed Beings): Jain scriptures classify Earth, water, fire, air, and plants as ekendriya, possessing only the sense of touch. The author argues that the Jain understanding that all living beings consume other living beings supports the idea that these ekendriya are also alive, albeit less developed. She cites a scientific article suggesting that microorganisms eat stones and soil, aligning with the Jain concept.
• Botanical Thoughts: The author compares Dr. Jagadish Chandra Bose's research on plant sentience with the comparisons made by Lord Mahavir between plants and humans in the Acharanga Sutra. She notes the Jain classification of all plants as hermaphroditic (napumsakaling) and questions the interpretation of this term, as plants exhibit distinct male and female characteristics. She also discusses the Jain concept of a single fundamental life force in a plant with numerous souls in its various parts, relating it to modern DNA research.
• Classification of Living Beings by Senses: Jainism classifies beings based on the number of senses they possess: one (touch), two (touch, taste), three (touch, taste, smell), four (touch, taste, smell, sight), and five (touch, taste, smell, sight, hearing). The author notes a discrepancy with modern zoology, as snakes are considered five-sensed in Jainism but lack the sense of hearing according to herpetologists.
• Number of Elements: Jain principles state that each particle of matter (pudgala) has one color, one taste, one smell, and two touches, leading to 220 elements. The author suggests a need for chemists to examine if these four qualities are considered in the discovery of new elements.
• Tiryancha (Sub-human Beings): Jain scriptures provide detailed observations of sub-human beings, including their senses, movement, diet, knowledge, self-control, leshya (subtle karmic colors), passions (kashaya), stages of spiritual progress (gunasthana), and ascetic practices (samlekhanā). The author relates the behavior of animals, such as hunting out of necessity and parental affection, to Jain concepts of passions and innate instincts.
• Sammurchim Jiva (Spontaneously Generated Beings): Jainism posits that insects like ants, worms, and mosquitoes are sammurchim, originating without parental union. The author finds the concept of "sammurchim humans" originating from human excreta and bodily fluids particularly noteworthy in light of modern genetic science's ability to extract DNA from such sources, potentially leading to artificial human creation.
• Geographical Beliefs: Jain cosmology describes a symmetrical universe with seven continents and seven oceans, centered around Mount Meru. The author questions the scale of this geography (Earth, part of the universe, or the whole universe) and the inherent mathematical precision, suggesting it points towards a creator or an inherent order beyond human comprehension. She acknowledges the difficulty in correlating Jain geography with contemporary understanding.
• Dietary Therapy: Jainism's emphasis on vegetarianism, including the meticulous study of individual grains, vegetables, and fruits, is highlighted. The author discusses the concept of detached eating (anasakti) and the principle of taking only what is suitable and available without causing inconvenience to others. She notes that while modern dieticians recommend specific diets, adhering to them constantly is difficult for most.
• Conclusion: The author concludes by stating that while not every religious tenet needs to be scientifically proven, Jainism's observations of the entire living world are more refined and scientific than those of other contemporary religions.

18. Bhagavan Mahavir's Philosophy in Modern Context

This section discusses the relevance of Mahavir's philosophy in the modern era.

• Celebration of Mahavir's Birth Anniversary: The author notes the widespread celebrations of Mahavir's birth anniversary and the prevailing sentiment that Ahimsa (non-violence) is the world's solution to terrorism and war. Mahavir's philosophy is described as scientific and universally applicable.
• Dissemination of Jain Philosophy: The author stresses the importance of understanding and explaining the reasons behind Jainism's superiority rather than mere rhetoric. She proposes twelve points to highlight its uniqueness in a modern and personal context.
• Key Points:
  1. Kevaliprajnapta Dharma (Religion Taught by Omniscient Beings): Jainism is presented as an eternal, non-person-originated religion, unlike Buddhism (person-originated) or Vedic religion (evolving). The author laments the sectarian divisions within Jainism.
  2. Language of Religion: Mahavir chose Prakrit (Ardhamagadhi) over Sanskrit for his teachings, making religion accessible to the masses. The author encourages the use of local languages for religious dissemination.
  3. Epistemology (Gyan Mimansa): Jainism categorizes knowledge into five types: Mati, Shruta, Avadhi, Manahparyaya, and Kevalgyana. Modern IT-driven knowledge is seen as mere information overload. True knowledge requires ethical grounding (samyaktva) and spiritual progress. Knowledge without righteous conduct is deemed hollow and self-destructive.
  4. Syncretism (Samanvayavada): Mahavir integrated various viewpoints without outright rejection, emphasizing the truth in others' perspectives. This contrasts with the critical tone in Buddhist literature. The author highlights Jainism's emphasis on the integration of perception, knowledge, and conduct for spiritual liberation.
  5. Vigilance and Prudence (Vivek and Apramada): Mahavir constantly advised vigilance (apramada). The author presents a poem encouraging constant self-reflection and mindful living.
  6. Control Over Passions (Kashaya): The essay discusses the four passions (krodha, man, maya, lobha) and their role in binding the soul. While complete freedom from passions is an ideal, striving to control them is encouraged.
  7. Self-Reliance (Savalamban): Jainism emphasizes spiritual self-reliance, rejecting the notion of a creator God. The author questions self-reliance when one is dependent on others for basic needs.
  8. Non-Possession (Aparigraha): The author reinterprets aparigraha not as the absence of possessions but as freedom from attachment. She offers eight practical interpretations of aparigraha in daily life, from managing food and clothing to raising children and pursuing one's livelihood.
  9. Environmental Protection and Energy Conservation: Jainism's principle of Ahimsa towards all living beings, including one-sensed beings (ekendriya), forms the foundation of environmental protection. The author uses a poem to illustrate the destructive impact of human actions on Earth, water, air, fire, and plants.
  10. Facing Adversity: Jain philosophy views hardships and adversities (parishaha and upasarga) as opportunities for karmic purification. However, the author cautions against applying this principle to national security threats or enemy aggression, where practical responses are necessary.
  11. Removal of Mental Burdens (Nihallykaran): Before undertaking any vow, Jainism emphasizes cleansing the mind of mental impurities like deceit, hypocrisy, and misunderstanding. This is compared to a spiritual surgery or a confession ritual in Christianity.
  12. Unique Position of Women: Jain scriptures acknowledge the significant contributions of women from early times. The author cites numerous examples of learned and influential women in Jain tradition, suggesting their place was superior to that of women in contemporary Hindu or Buddhist societies, despite some limitations.
• Conclusion: The author concludes that while Jainism offers timeless wisdom, personal study and self-awareness are crucial.

19. Jain and Hindu Religions: Comparative Observations

This research paper, presented at a seminar, compares Jain and Hindu traditions.

• Introduction: The author acknowledges the complexity of comparing these traditions, based on her 15 years of study. She clarifies the use of terms like "Vedic," "Hindu," and "Brahman," distinguishing them from the "Shramana" traditions (Jain, Buddhist, Ajivaka).
• Comparative Observations:
  • Propensity and Renunciation (Pravrutti and Nivrutti): Jainism is primarily renunciation-oriented, emphasizing detachment and austerity, while Vedic tradition leans towards worldly engagement and enjoyment. Jain tradition prioritizes the monastic life, though it also details householder conduct with emphasis on moderation. Vedic tradition, while having philosophical texts, generally supports householder duties through rituals and festivals.
  • Changes Over Time: Vedic deities and rituals evolved significantly from the Rigveda to the Puranas. Hinduism has adapted to incorporate diverse practices and new deities, thereby maintaining its broad appeal. Jainism, however, has largely maintained its core principles (six substances, nine realities, karma theory, Anekantavada) despite external influences and minor changes in rituals.
  • Liberation and Path to Liberation (Moksha and Moksha Marga): Both traditions aim for liberation. Jainism has always emphasized Moksha as the ultimate goal, while Vedic tradition initially focused on Dharma, Artha, and Kama, with Moksha gaining prominence later. Vedic tradition offers diverse paths like knowledge, devotion, and action, while Jainism emphasizes the integrated practice of Right Perception, Right Knowledge, and Right Conduct.
  • Concept of God: Vedic tradition presents a complex and sometimes contradictory concept of God, with deities evolving and their roles shifting. Jainism rejects the idea of a creator God and views the universe as eternal. Jain liberated souls (Paramaatma) are pure consciousness but do not participate in creation or sustenance.
  • Karma Theory: Both traditions accept karma, but Jainism provides a highly detailed and logical analysis of karma, with extensive literature dedicated to it. Jainism's seven principles link soul and matter, with karma being central to transmigration and liberation, free from divine intervention.
  • Belief in Past and Future Lives: This belief is strongly ingrained in Jain tradition, with past and future lives being integral to Jain narratives. In contrast, while accepted in Vedic tradition, it's less emphasized in its narrative literature.
  • Concept of Charity (Dana): Both traditions value charity for merit and spiritual benefit. Vedic tradition emphasizes ritualistic charity and the sanctity of knowledge donation. Jainism highlights Abhayadana (fearlessness) stemming from non-violence and rejects practices like donating nirmalya (withered flowers) into water, as it contradicts their principles of water as a one-sensed being.
  • Vows (Vrata): The Jain concept of vows (vrata) is rooted in self-control and restraint (virati), leading to Mahavrata (great vows) for monks and Anuvrata (minor vows) for householders, meant for lifelong observance. The author notes that over time, Jainism incorporated some ritualistic practices and festival observances influenced by Hinduism, leading to movements like the Sthanakvasi sect's opposition to idol worship.
  • Samadhi-marana (Meditative Death): Jainism places great importance on a peaceful, conscious death (samlekhanā, pandita-marana), which is still practiced by both monks and laypeople. While Hindu traditions accept ritualistic death, it's less prevalent and less documented.
  • Karmic Extermination (Karma Kshaya): Both traditions believe in shedding accumulated karma. Jainism extensively analyzes karma, categorizing it into types, stages, and methods of purification (nirjara), making it a unique feature.
  • Syncretic Approach: Jainism's Nayavada, Syadvada, and Anekantavada demonstrate a syncretic approach, incorporating diverse philosophical viewpoints. The author notes that Vedic tradition also evolved through compromise and adaptation, but Jainism's emphasis on relativity and multi-sidedness (Anekantavada) is more profound, though not always translated into scientific application.
  • View on Women: Jainism granted significant status to women in its monastic orders from the beginning, with public sermons in local languages making religion accessible to them. However, the author notes that despite this recognition, the hierarchical status of nuns remained secondary to monks.
  • Concept of Sacrifice (Yajna): Jainism initially opposed violent sacrifices. Later, influenced by Hinduism, some ritualistic practices resembling sacrifices entered Jainism.
  • Incarnation Theory (Avataravada): Hinduism's Avataravada (divine incarnations) is absent in Jainism, which believes in self-achieved liberation. While Rishabhnath is mentioned in Hindu Puranas as an incarnation, Mahavir is not, suggesting a distinct philosophical divergence.
  • Ancestor Worship (Pitra Samkalpa): Jainism rejects ancestor worship, including rituals like Shraddha and tarpan, as it contradicts their principle of karma and individual rebirth, where souls are not necessarily in a "Pitru-loka" (ancestral realm) for subsequent lives.
  • Five Elements and One-Sensed Beings: Jainism classifies Earth, water, fire, air, and plants as one-sensed living beings (ekendriya), differing from the Vedic view of them as inert matter. This classification provides a strong basis for Jain environmental ethics.
  • Water Usage: Jain practice emphasizes minimal water usage due to its status as a one-sensed being, contrasting with Hindu rituals involving water.
  • Scientific Compatibility: Ancient Jain texts contain scientifically advanced concepts like the principles of motion and rest (Dharma and Adharma), the nature of matter, and the classification of life forms. The author believes these ideas, if developed, could have led to advanced sciences, but the lack of experimental development hindered this potential. Vedic tradition, on the other hand, developed sciences like Ayurveda, astronomy, and mathematics.
  • Purusharthas (Goals of Life): While Vedic tradition initially focused on Dharma, Artha, and Kama, with Moksha added later under Shramana influence, Jainism has always prioritized Moksha.
  • Meaning of "Yoga": While Yoga in Vedic tradition means controlling the mind (chittavritti nirodha), in Jainism, "Yoga" refers to actions of mind, speech, and body (kaya-vachana-manas), leading to karma.
  • Meaning of "Sati": The term "Sati" in Hinduism refers to a chaste wife, and later to the practice of widow burning. In Jainism, "Sati" or "Mahasati" refers to revered ascetic women.
  • Sanskrit and Vernacular Languages: Jainism has historically used local dialects for religious teachings, dating back to pre-Christian eras, while Sanskrit remained dominant in Vedic tradition.
  • Detailed Classification: Jain tradition is characterized by its meticulous and detailed classification of concepts, such as karma, soul, and different life forms, extending to the logical extremes of analysis. This is contrasted with the less detailed classifications found in Vedic traditions.
  • Conclusion: Despite outward similarities and interactions over 2600 years, Jainism's fundamental philosophical differences have prevented its assimilation into Hinduism. Factors like family upbringing, the monastic order, temples, and community cohesion help Jainism maintain its distinct identity.

20. Uttaradhyayana and Dhammapada

This essay compares the Jain text Uttaradhyayana Sutra with the Buddhist text Dhammapada.

• Shramana Tradition: Both Jainism and Buddhism are considered streams of the Shramana tradition, with Jainism being older. The available Jain literature largely stems from Mahavir's teachings.
• Jain and Buddhist Similarities: Both traditions reject Vedic authority, oppose violent sacrifices, condemn the caste system based on birth, and have their own spiritual literatures. Mahavir and Buddha were contemporaries who worked in similar regions, and both used Prakrit-like languages for their teachings.
• Comparison of Texts: The Uttaradhyayana Sutra (Jain) and the Dhammapada (Buddhist) are compared. Both texts were finalized around the 2nd-3rd century BCE.
  • Structure: Uttaradhyayana has 36 chapters, while Dhammapada has 26 sections (vaggas).
  • Content: The author highlights striking similarities, including verses on self-conquest (better than conquering thousands), the importance of vigilance (apramada), the distinction between the ignorant ('fool') and the wise ('learned'), the condemnation of desire (trishna), and the emphasis on control of mind, speech, and body (kaya-vachana-manas samvara). Both texts reject birth-based caste distinctions and define a true Brahmin.
  • Analogies and Examples: Both texts share similar analogies, such as an unmoving mountain, a shepherd counting cows, hidden fire in ashes, and being an island of self.
  • Divergence in Core Philosophy: While both texts share ethical teachings and moral principles, the author argues that Dhammapada generally doesn't delve into the core Buddhist philosophical tenets like the Four Noble Truths or dependent origination, possibly focusing on simple ethical advice. In contrast, Uttaradhyayana expounds upon fundamental Jain principles like vinaya, parishaha, stages of spiritual progress (gunasthana), karma, and the classification of souls (jiva).
• Conclusion: The author encourages Jain scholars to study the Dhammapada to understand the similarities and differences between the two traditions.