Jaina Value Of Life

Here's a comprehensive summary of the provided Jain text, "The Jaina View of Life" by Dr. Ram Jee Singh:

Core Argument: Philosophy as a Guiding Force for Life, Centered on Humanity

Dr. Ram Jee Singh asserts that philosophy's true purpose is to serve as a guiding light for humanity's struggle for perfection. While traditional philosophy often focuses on abstract concepts like reality, knowledge, God, and the Soul, Jainism distinguishes itself by placing man at the center of philosophical inquiry. This humanistic approach is deeply embedded in Jainism, so much so that they even denied the existence of an anthropomorphic God, believing instead in the potential divinity within every human being. This mirrors the Vedic idea of knowing Brahman in man as knowing the Supreme Being.

Jainism's Unique View of Life and Reality

Jainism's philosophy of life is characterized by its emphasis on the Four-fold Infinities (anantacatustaya), which represent the ultimate potential of the soul. This inward-looking perspective makes the Jaina focus primarily on man, his morality, and his destiny. Out of the seven fundamental categories of Jain philosophy, only the "self" and the "non-self" are treated metaphysically; the others, such as Asrava (inflow of karmic matter) and Samvara (cessation of karmic influx leading to liberation), are seen as direct consequences of one's conduct and way of life.

The Inseparability of Truth and Conduct, and the Importance of a Holistic View

The text highlights that our conduct is intrinsically linked to our way of life, and truth cannot be separated from values. Without understanding the true nature of things, moral distinctions become blurred. Philosophically, Jainism advocates for a synoptic, holistic "world-view" rather than a narrow, one-sided perspective. This is contrasted with other philosophical approaches that might focus solely on linguistic analysis or abstract idealism/empiricism.

Anekanta: The Cornerstone of Jaina Philosophy and Its Relation to Ahimsa

The Jaina view of life is profoundly shaped by the doctrine of Anekanta (Non-absolutism). This non-absolutistic approach is rooted in a deep respect for life and the inherent worth of human personality. Anekanta is seen as an extension of Ahimsa (non-violence) into the realm of thought.

• Ideological Basis of Ahimsa: Jainism's commitment to non-violence stems from an ideological consciousness rather than solely emotional compassion. Unlike Buddhism, Jainism views life not as transient or immutable, but as possessing a dynamic characteristic of origination, decay, and continuance.
• Anekanta and Non-Violence: Violence is understood as interference with life. By extension, Anekanta, which encourages viewing things from multiple perspectives, is an antidote to dogmatism and "imperialism of thought." It promotes the idea of reciprocity and interaction among the entities of the universe.
• Syadvada: Syadvada is presented as a logical corollary of Anekanta, serving as a linguistic tool for expressing non-absolutist viewpoints in speech. The prefix "Syat" (somehow, in some respect) is used to qualify statements, acknowledging the partiality of any given perspective.

Anekanta's Contribution to Indian Philosophical Thought

Anekanta is presented as a significant and original contribution of Jainism to philosophical speculation, influencing and being reflected in various schools of Indian thought. The text notes similarities in spirit and method with:

• The Vedic and Upanishadic acceptance of reality being described in multiple ways.
• Sanjaya's Agyanvada (agnosticism) and its reconciliatory spirit.
• Buddha's Vibhajyavada (critical method) and the Middle Path.
• Nagarjuna's dialectic of Four-fold Antinomies.
• Bhartriprapancha's Bhedabheda system.
• The Bhatta-a Mimamsa and Sankhya philosophies, which exhibit an Anekanta bias in some of their ideas.

Critique of Absolutism and the Two-Valued Logic

The text critiques the limitations of absolutist thinking and the traditional Laws of Thought (identity, contradiction, excluded middle) when applied to the dynamic nature of the universe. It argues that a two-valued logic often fails to capture the complexity of lived experience. For instance, a "Skylab" can be both a functioning laboratory in space and, as debris, no longer the same entity, illustrating how concepts can hold seemingly contradictory attributes simultaneously.

The Nature of Reality and the "Variable Constant"

Jainism posits that reality possesses a dual nature, being neither exclusively real nor unreal, eternal nor non-eternal, static nor mobile, but rather a combination of these. This is crucial for understanding the Law of Causation, as an "absolute real" or an "absolute flex" cannot function as cause or effect. The Jaina logic of Anekanta allows for the resolution of the unity-plurality debate by affirming attributes within a unitary entity, viewing things as "multiplicity-in-unity."

The Question of Anekanta's Absoluteness and the Distinction Between Valid and False Non-Absolutism

The text addresses the potential self-referential problem of whether Anekanta itself is absolute. Jainism distinguishes between valid non-absolutism (Samyak Anekanta) and false non-absolutism (Mithya Anekanta). For Anekanta to be valid, it must be relative. "False absolute" cognitions occur when a single attribute is presented as the entirety of a real, negating others. Naya (standpoint) is considered valid, even if partial.

Unconditionality, Faith, and the Reconciliation of Conditionality and Unconditionality

The statement "All statements are conditional" is an example of a special type of unconditionality, similar to "I do not know myself." This unconditionality operates at the level of essence or thought, not at the level of existence. Jainism, like other traditions, holds faith in its scriptures. This faith represents a point of unconditionality. While absolutes may be alternatives at the thought level, choosing and adhering to one makes it actual. This is where conditionality (on the thought level) and unconditionality (on the level of lived existence) can be reconciled.

The Doctrine of Seven-Fold Predication (Saptabhangs) as the Logical Culmination of Syadvada

The text explains that Syadvada is a linguistic device to apply non-absolutism to language. The meaning, however, is ultimately rooted in the nature of reality. The Doctrine of Seven-Fold Predication (Saptabhangs) is the logical consummation of Syadvada. It arises from the inability to predicate anything absolutely about an object due to its inherent complexity. Every statement is therefore one-sided and incomplete.

• Affirmation and Negation: Saptabhangs insists on the correlation of affirmation and negation in all judgments.
• Seven Modes of Expression: The seven propositions represent exhaustive and unique modes of expressing truth, including "existence," "non-existence," and "inexpressibility" (representing the synthesis of existence and non-existence).
• Naya and Saptabhangs: Naya is the analytical method of studying ontological problems, while Saptabhangs is the synthetic method.

In essence, the book argues that a true philosophy of life, as exemplified by Jainism, must be humanistic, embrace a holistic worldview, and recognize the multi-faceted nature of reality through the principles of Anekanta and Syadvada, thereby promoting ethical conduct and spiritual growth.