Jaina Perspective In Philosophy And Religion

This comprehensive summary is based on the provided Jain text, "Jaina Perspective in Philosophy and Religion" by Dr. Ramjee Singh.

Book Title: Jaina Perspective in Philosophy and Religion Author: Dr. Ramjee Singh Publisher: Parshwanath Shodhpith Varanasi

Overview: This book, published by Parshwanath Shodhpith Varanasi, is a collection of research papers and articles by Dr. Ramjee Singh, a distinguished scholar in Gandhism, Non-violence, and Jainology. The work delves into various facets of Jaina philosophy, religion, and culture, offering a profound and balanced perspective. It aims to enrich the understanding of Jainism in English for scholars and enthusiasts alike.

Key Themes and Sections:

The book is structured into seven sections, covering a wide range of Jaina thought:

• Section One: Introductory

  • Jaina View of Life: This section emphasizes that true philosophy must be a philosophy of life, centered around human potential and destiny. Jainism views life as a struggle for perfection, where human beings possess the potential for divinity, as encapsulated in the "Four-fold Infinities." The emphasis is on inwardness, morality, and the pursuit of liberation. Life is considered sacred, and harming others is seen as harming oneself, forming the ideological basis for Ahimsā (non-violence). Jainism rejects absolute permanence and impermanence, viewing reality as characterized by origination, decay, and continuance. Anekāntavāda (non-absolutism) is presented as an extension of Ahimsā to the realm of thought, advocating for multiple perspectives to avoid dogmatism.
  • Jaina Agamas and Indian Culture: This section highlights the Jaina sacred literature (Agamas) as crucial records of Indian cultural history. Written in Prakrit, they contain the teachings of Lord Mahavira and his disciples, aimed at the masses. The Agamas accord high status to Prakrit and demonstrate a liberal approach by also embracing Sanskrit and regional languages for propagation. The text discusses the historical development of Jaina literature and its contribution to Indian culture, including the validity of scriptural knowledge derived from omniscient beings (Kevalins). It emphasizes Sāmāyika (equality) as central to Jainism, reflecting in Anekānta in thought and Ahiṁsā in action.

• Section Two: Jaina Epistemology

  • From Nescience to Omniscience: This section explores the Jaina concept of the soul (Jiva) as the basis of knowledge and nescience. It asserts that the soul, inherently pure and perfect, is obscured by Karma, which is understood as fine material particles. Nescience (Mithyātva) is identified as the root cause of bondage and worldly existence. The chapter also defines Omniscience (Keval-Jñāna) as direct, extra-sensory perception attained through the annihilation of karmic veils, encompassing all substances, modifications, places, and times. It delves into the historical development and comparative aspects of the omniscience concept across Indian philosophies and addresses criticisms from Mimamsakas.
  • Omniscience: Misconceptions and Clarifications: This chapter analyzes the meaning of "omniscience" (Sarvajña) in various contexts, distinguishing between strict and hyperbolical meanings and those shaped by philosophical backgrounds. It acknowledges the complexities and potential ambiguities in defining omniscience, especially concerning the scope of knowledge (all objects vs. important things, attributes, and temporal aspects). It also touches upon the philosophical implications for free will and determinism if omniscience is considered an absolute attribute.
  • Six Approaches to Omniscience in Indian Philosophy: This section categorizes Indian philosophical approaches to omniscience: the Vedic approach of worship (physical omniscience), the Upanishadic approach of self-knowledge (Ātmajñāna), the Buddhist approach of Dharmajñāna (knowledge of the path), the rational approach employing logic, a mixed approach of reason and faith, and the Yogic approach. It highlights that while many systems accept omniscience, their interpretations and the nature of the omniscient being differ. The Jaina approach is presented as realistic, human, and actual.
  • Non-absolutism and Omniscience: This chapter examines the relationship between Anekāntavāda (non-absolutism) and omniscience. It addresses the question of whether non-absolutism is itself absolute or relative, asserting that valid Anekānta must be relative. It discusses how Syādvāda (the doctrine of conditional predication) is a linguistic tool for applying non-absolutism. The chapter explores the concept of "unconditionality within conditionality" and contrasts Syādvāda's relative truths with the absolute truth claimed by omniscience.

• Section Three: Jaina Metaphysics

  • Advaita Trends in Jainism: This chapter explores the parallels between Jaina and Advaita Vedanta philosophies, particularly concerning Avidyā (ignorance) as the cause of bondage, the goal of liberation (Mokşa), and the nature of the soul (Ātman). It notes the Jaina emphasis on self-realization and the concept of Paramātman (Supreme Self), finding similarities with Advaita's identification of Jiva and Brahman. However, it also points out the Jaina assertion of the plurality of selves as a potential divergence from Advaita monism, while also suggesting that their concept of substance (Dravya) points towards monistic tendencies.
  • Nature of Unconditionality in Syādvāda: This section delves into the concept of unconditionality within Syādvāda, arguing that the statement "all statements are conditional" can be taken as unconditional in its own context. It distinguishes between conditional truth (relative) and absolute truth, suggesting that the Jaina system, while rooted in relativity, aims towards an ultimate truth that can be approached through spiritual practice. It emphasizes the reconciliation of conditionality and unconditionality on different levels of thought and existence.
  • An Examination of Brahma-Sūtra (II. 2. 33) (From the Jaina Standpoint): This chapter critically examines a specific Brahma-Sūtra aphorism that criticizes the Jaina logic of seven paralogisms (Saptabhangi) on the grounds of contradiction. The author argues that criticisms often stem from a misunderstanding of the Jaina "universe of discourse" and the contextual nature of their logic. The chapter defends Anekāntavāda by drawing parallels with Advaita Vedanta's own attempts to reconcile seemingly contradictory attributes and highlights the importance of experience in validating logical principles.

• Section Four: Jaina Ethics

  • Kārmic Idealism of the Jainas: This section explores the Jaina doctrine of Karma as the fundamental principle shaping individual destiny and the universe. It posits Karma as "Kārmic Idealism," distinct from subjective or objective idealism. The book details the eight types of Karma and their influence on all aspects of life. It highlights the Jaina belief in the material nature of Karma, a unique aspect differentiating it from other Indian philosophies. The discussion touches on the interplay between material (Dravya-karma) and mental (Bhāva-karma) aspects of Karma and the psycho-physical parallelism in Jaina thought.
  • Omniscience: Determinism and Freedom: This chapter tackles the complex relationship between omniscience and free will. It argues that if omniscience implies foreknowledge of all future events, it could lead to determinism, negating human freedom and morality. While discussing the Christian concept of divine omniscience, it questions its compatibility with human free will and applies similar concerns to the idea of human omniscience within Indian philosophies, including Jainism. The chapter concludes that the belief in omniscience, while central to many spiritual traditions, presents significant philosophical challenges regarding determinism and freedom.
  • Jaina Mokşa in Indian Philosophy: This section provides a comparative analysis of the Jaina concept of Mokşa (liberation) within the broader context of Indian philosophical systems. It outlines the Jaina understanding of Mokşa as the total deliverance of the soul from karmic bondage, leading to infinite knowledge, bliss, and power. The book discusses the Jaina doctrines of Āśrava, Samvara, and Nirjarā as the path to liberation. It compares the Jaina positive conception of Mokşa (as eternal bliss) with the negative or neutralistic views of other schools like Buddhism, Nyaya-Vaisheshikas, Samkhya-Yoga, and Advaita Vedanta. The chapter also touches upon the concepts of Jīvanmukti and Videhamukti and the Jaina cosmological view of the Siddha-Śilā.

• Section Five: Jaina Psychology

  • Para-Psychology and Jainism: This extensive chapter explores the profound connections between Jaina philosophy and para-psychological phenomena. It begins by framing Jainism as a religion centered on Ahiṁsā and human dignity. The book asserts that Jainism's emphasis on the soul (Jiva) and Karma forms the basis of a sophisticated "soul psychology" or "para-psychology." It details the Jaina understanding of Karma as material particles that obscure the soul's inherent perfections. The chapter delves into the Jaina classifications of cognition, including sensory (Mati-jñāna) and extra-sensory perceptions like clairvoyance (Avadhi-jñāna), telepathy (Manaḥ-paryaya), and omniscience (Kevala-jñāna). It discusses the role of Karma in limiting these faculties and the process of spiritual development (Guṇa-sthāna) through austerities and contemplation to overcome these limitations. The text draws parallels between Jaina concepts like Lesyas (colorations of the soul) and modern para-psychological research, highlighting the potential for a scientific validation of these ancient Jaina principles.

• Section Six: Non-Absolutism and its Relevance

  • Non-absolutistic Heritage of Bhagavāna Mahāvīra: This section traces the non-absolutistic philosophical heritage of Lord Mahavira within the context of Indian culture and the intellectual climate of his time. It emphasizes Anekāntavāda (non-absolutism) and Syādvāda (theory of conditional predication) as central Jaina doctrines, deeply rooted in Ahiṁsā (non-violence). The chapter argues that Mahavira's philosophy, characterized by totality and reality, offered a comprehensive approach to life, influencing thought, word, and action. It highlights the synthesis of seemingly contradictory ideas as a hallmark of Jainism.
  • Non-absolutism and Jaina View of Darśana: This chapter examines the multi-faceted meaning of Darśana in Jainism, encompassing vision, self-realization, and ratiocination. It contrasts the Jaina approach with other Indian philosophical schools, emphasizing the importance of Anekānta as the soul of Jaina thought. The text discusses the role of faith (Śraddhā) and logic (Nyāya) in Jaina epistemology and the concept of Samyak-darśana (right belief) as the foundation for knowledge.
  • Relevance of Anekānta for Modern Times: This chapter argues for the profound relevance of Anekānta in navigating the complexities and crises of modern times. It suggests that Anekānta's emphasis on multiple perspectives, tolerance, and avoiding absolutism offers a framework for resolving global tensions, ideological conflicts, and personal misunderstandings. The author posits that Anekānta's approach to knowledge, which acknowledges limitations and contextual truths, is crucial for fostering cooperation and peace in an increasingly interconnected world.
  • Syādvāda: A Solution of World-Tension: This chapter directly addresses how Syādvāda, along with Anekāntavāda and Nayavāda, can provide solutions to international conflicts and tensions. It critiques conventional political, economic, and religious approaches to peace, highlighting their limitations. The author presents Syādvāda as an epistemological solution rooted in the understanding that reality is multifaceted and truth is relative to perspective. The doctrine's emphasis on conditional predication (Syāt) is presented as a tool to avoid dogmatism and foster mutual understanding, thereby mitigating the causes of conflict. The chapter analyzes the seven forms of Saptabhangi predication and refutes common criticisms against Syādvāda, ultimately advocating for its adoption as a principle for achieving global peace.

• Section Seven: Jainism and Yoga

  • Contribution of Haribhadra to the Yoga-vidyā: This section focuses on the significant contributions of the Jaina scholar Haribhadra to the understanding and interpretation of Yoga. It highlights Haribhadra's comprehensive approach, which included comparative studies of Yoga across different Indian traditions, notably Patanjali's Yoga. The chapter details Haribhadra's unique definitions of Yoga and his correlation of Jaina spiritual development stages (Guṇa-sthāna) with yogic practices. It emphasizes his inclusive spirit and his effort to find common ground among diverse philosophical systems in the pursuit of ultimate truth and liberation.

Author's Perspective: Dr. Ramjee Singh, as the author, brings his extensive knowledge of Jainism, Gandhism, and Non-violence to bear on this work. He advocates for a balanced, profound, and inclusive understanding of Jaina philosophy and religion, emphasizing the practical application of its principles, such as Anekāntavāda and Ahiṁsā, in addressing contemporary issues. His work is characterized by deep scholarship, critical analysis, and a sincere effort to bridge the gap between ancient wisdom and modern challenges.