Jaina Phraseclogy In Bhagavadgita - Book Summary

Here's a comprehensive summary of K.H. Kamdar's article "Jaina Phraseology in the Bhagavadgītā":

The article by K.H. Kamdar explores the significant presence of Jaina terminology and concepts within the Bhagavadgītā, arguing for a shared philosophical and linguistic background between Jainism and the Bhagavadgītā. Kamdar's central thesis is that many phrases and ideas found in the Gītā have direct parallels in Jaina scriptures, particularly the Ācārāṅga Sūtra, suggesting mutual influence and a common cultural milieu.

Key points and observations made by Kamdar include:

The Vow of Ahimsā (Non-Injury): Kamdar begins by highlighting the fundamental Jaina vow of prāṇātipātaviramaṇa (abstaining from injury to sentient beings). He sees Arjuna's reluctance to fight his kin in the Bhagavadgītā (Discourse 1, verses 46-48) as a temporary, albeit profound, demonstration of this principle, where Arjuna would prefer death to committing what he perceives as a grave sin against his family.
Parallels in the Ācārāṅga Sūtra: Kamdar asserts that the famous verse 69 of the Gītā's second discourse is "literally described more than once" in the Ācārāṅga Sūtra. He attributes this parallelism to Jaina monks who compiled these scriptures and were originally Brahmins, well-versed in Upanishadic thought. He also notes the use of the phrase prājñavādān (wise speech) in the Gītā (Discourse 2, verse 11) and its parallel in the Ācārāṅga Sūtra, noting its use in a context where prudent words miss deeper wisdom.
The Concept of the Wheel (Chakra): Kamdar points out the significance of the "wheel" concept, common to Jainism and Buddhism (symbolized by the Asoka Chakra). He identifies its appearance in the Gītā (Discourse 3, verse 16) with the phrase evaṃ pravartitaṃ cakraṃ, noting that the word pravartita itself is "eminently Jaina and Buddhistic."
Karma and Obscuring Factors: Kamdar draws a parallel between the Jaina concept of eight types of karma that obscure the soul's true nature (knowledge, faith, conduct) and the Gītā's use of terms like āvaraṇa (covering) and mohana (delusion). He notes the Gītā's descriptions of true knowledge being obscured by ignorance, like a flame by smoke or a mirror by dirt, mirroring Jaina philosophical illustrations. The term mohana, akin to the Jaina mohanīya karma, is found in the Gītā in references to delusion and the allure of happiness.
Bhāvanā (Cultivation of Mental States): Kamdar emphasizes the centrality of bhāvanā in Jainism and Buddhism. He states the Gītā refers to this concept "several times as if it were expounding the Jaina creed." He specifically mentions the Jaina ideal of homelessness of the yati (ascetic) and the virtues of being anapekṣa (unconcerned), udāsīna (indifferent), and sarvārambhaparityāgī (one who abandons all undertakings) as dear to Krishna (Gītā, Discourse 12, verse 16). The Gītā's verses on maitrī (friendship) and kāruṇya (compassion) (Discourse 12, verse 13) are deemed "eminently Jaina," as these virtues are reiterated by Jainas during the Pañcūṣaṇa festival. He notes the absence of muditā (sympathetic joy) in the Gītā, but points out the importance of maitrī and kāruṇya as advocated by Vinoba Bhave.
Kasāyas (Passions) and Tranquility: Kamdar identifies Jaina specific terms like kāmaya (attachment) and dveṣa (spite) as kasāyas. He highlights the Gītā's use of śama (tranquility) and its contrast with destruction (nāśa), and contrasts śama with passions like greed, desire, and non-tranquility (aśānti), which are described as arising from rajas. He notes the Gītā's description of the person who has achieved śama as one who is beyond the gunas, self-composed amidst honor and insult, and equanimous to friend and foe, fitting the profile of a yati.
Yati and Cittastha: Kamdar connects the concept of the yati in the Gītā with the Jaina ideal of a self-controlled monk, devoid of desire and anger, and in control of his mind. He notes that the yati must be absorbed in ātma-dhayāna (self-meditation), a specific Jaina term, and practice continence (brahmacarya). The Gītā's description of a person whose intellect is self-composed (citta-sthira) as a yati is linked to the Jaina ideal of a stable mind.
Aparigraha (Non-Possession): Kamdar emphasizes the importance of aparigraha (non-possession) in Jainism, noting its absence is the fifth vow. He states that this concept, popularized by Gandhi and Vinoba Bhave, is present in the Gītā (Discourse 18, verse 53) as the need to abandon "true wealth" (sva), which is interpreted as covetousness or possession.
Bandha and Mokṣa (Bondage and Release): The twin concepts of bandha (bondage) and mokṣa (release), fundamental to Jainism, are found in the Gītā (Discourse 18, verse 18) where a person with pure intellect knows the essence of bondage and release. Kamdar points out that in Jainism, both merit (puṇya) and sin (pāpa) lead to bondage, and even merit has its own results. The Gītā's view on action (karma) attaching to the soul is seen as surprisingly Jaina.
Shedding of Good and Bad Actions: Kamdar highlights the Gītā's advice on release from evil deeds and the bondage of good and bad actions (Discourse 9, verses 1 and 28). He refers to the "essence of shedding of bandha, good and bad" and notes that the word tyāga (renunciation) in this context might be a Jaina term not found elsewhere in his reading of the Gītā.
Realization of Truth: Arjuna's final realization of truth, where his delusion (moha) disappears and truth is realized (vastu tatva), is presented as almost identical to the Jaina concept of samyak jñāna (true knowledge). Kamdar compares this to dialogues in Jaina canonical literature where opponents are convinced of their delusion and gain new conviction of true knowledge.
Withdrawal of Senses: The Gītā's illustration of the tortoise withdrawing its senses (Discourse 2, verse 58) is compared to a similar illustration in the Uttarādhyayana Sūtra, demonstrating a shared didactic method.
Shared Cultural Background: Kamdar concludes by stating that the parallels are easily explained by a common cultural background for Jaina, Buddhistic, and Brahmanical philosophies in ancient India. He argues that Brahmins acted as synthesizers, freely borrowing from Jainas and Buddhists, whose thought significantly influenced the era. This culture was synthetic, elastic, and tolerant, capable of absorbing the best from various systems.

In essence, Kamdar's article makes a strong case for the pervasive influence of Jaina terminology and philosophical underpinnings on the Bhagavadgītā, suggesting a deeper intellectual and cultural connection between these traditions than is often acknowledged.