Jaina View Of Life

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Book Overview:

"Jaina View of Life" by T. G. Kalghatgi, published by the Jaina Samskriti Samrakshaka Sangha, Sholapur, is a collection of essays offering a detailed exploration of various facets of Jainism. The book, particularly its second edition (1984), aims to present a coherent picture of the Jaina perspective on life, emphasizing its core philosophical and ethical principles. The Jivaraja Jaina Granthamala series, of which this is the twentieth publication, is dedicated to the preservation, upliftment, and propagation of Jaina culture and literature, largely funded by the generous donations of Brahmachari Jivraj Gautamchandji Doshi.

Core Philosophical Tenets:

The book emphasizes Anekānta as the central and defining characteristic of Jaina philosophy. Anekānta, meaning "many-sidedness," is presented as a synoptic or holistic approach to understanding reality, countering one-sided or absolute viewpoints. It is rooted in intellectual tolerance and non-violence, serving as a potential solution to societal and philosophical conflicts.

Key Concepts Explored:

The essays delve into several crucial Jaina concepts:

• Synoptic Philosophy: Chapter I argues for a "synoptic philosophy" as a way out of the impasse created by purely a priori (rationalist) and purely empirical (positivist) approaches. Anekānta is presented as embodying this synoptic view.
• Approach to Reality (Anekānta, Nayavāda, Syādvāda): Chapter II elaborates on Anekānta, tracing its historical development and its logical manifestations in Nayavāda (the theory of standpoints) and Syādvāda (the theory of conditioned predication). Nayavāda analyzes reality from various perspectives, while Syādvāda, particularly through its sevenfold predication (Saptabhańgī), harmonizes these diverse viewpoints, acknowledging that truth is multi-faceted and context-dependent. The book addresses criticisms of Syādvāda, defending its logical coherence and its role in fostering intellectual tolerance.
• The Jaina Theory of the Soul (Jiva): Chapter III presents a detailed analysis of the Jaina concept of the soul (Jiva). It is viewed from both noumenal (pure, essential) and phenomenal (empirical, conditioned) perspectives. The soul is characterized by Upayoga (consciousness/activity), is considered to be of the same extent as its body (phenomenally), and is inherently pure and perfect in its noumenal state. The text discusses the soul's journey through Samsāra (the cycle of birth and death) due to the influx of Karma and its eventual liberation (Mokşa). The distinction between bahirātman (external self), antarātman (internal self), and paramātman (supreme self) is explored.
• Critique of Knowledge (Jñāna): Chapter IV examines the Jaina epistemology, emphasizing its realistic and empirical foundation. It discusses the nature of mind, its instrumental role, and the various stages of knowledge, including sense perception (Matijñāna) and supersensuous experiences like Avadhi (clairvoyance), Manahparyāya (telepathy), and Kevalajñāna (omniscience). The Jaina approach to consciousness and self-consciousness is also analyzed, drawing comparisons with Western psychological thought.
• The Doctrine of Karma: Chapter V provides an in-depth explanation of the Jaina theory of Karma, highlighting its unique emphasis on Karma as subtle matter (dravya-karman) rather than merely an invisible force. It details the eight types of Karma, their impact on the soul, and the processes of āśrava (influx), bandha (bondage), saṁvara (cessation of influx), and nirjarā (elimination of Karma). The chapter addresses common criticisms of the Karma theory, such as fatalism and determinism, and defends its emphasis on individual effort and ethical responsibility. The concept of Leśyā (psychic aura or coloration) as an effect of Karma is also discussed.
• The Pathway to Perfection (Yoga, Guṇasthāna, Mokşa): Chapter VI outlines the Jaina path to spiritual perfection and liberation (Mokşa). This path involves rigorous physical and mental discipline, akin to Yoga, and a progression through fourteen stages of spiritual development (Guņasthāna). The text contrasts Jaina Yoga with other forms of Yoga and emphasizes the importance of ethical conduct (Samyak-cāritra) as a crucial component of spiritual progress. The chapter also touches upon Jaina mysticism, understanding it not as communion with a creator God but as the direct experience of ultimate reality and self-realization.
• In This Our Life (Ethics): Chapter VII focuses on Jaina ethics, detailing the codes of conduct for both ascetics (Muni-dharma) and lay followers (Śrāvaka-dharma). The Mahāvratas (great vows) and Aṇuvratas (lesser vows), along with associated infractions (aticāras), are explained, emphasizing the core principle of Ahiṁsā (non-violence). The practice of Samlekhana (fasting unto death) is discussed in detail, arguing that it is not suicide but a controlled spiritual discipline undertaken under specific circumstances. The chapter concludes with a critique of Ahimsā, clarifying its nuanced meaning and its psychological and philosophical underpinnings.
• Men or Gods (Nature of Divinity, Man, and Society): Chapter VIII explores the Jaina perspective on divinity and humanity. It presents the Jaina arguments against a creator God and asserts the essential divinity and potential for perfection within every soul. The Tirthankaras are presented not as gods to be worshipped for favors but as human ideals to be emulated. The chapter discusses the nature of man as an individual within his environment and society, emphasizing human values and the pursuit of perfection through self-effort. The concept of Mokşa as the ultimate goal is reiterated, highlighting its attainment through the gradual destruction of Karma and the realization of the soul's pure, omniscient nature.

Key Jaina Contributions:

The book highlights several significant contributions of Jainism:

• Anekānta: The principle of multi-sidedness as a method for understanding reality and fostering tolerance.
• Syādvāda: The logical framework for expressing Anekānta, acknowledging the relativity and contextuality of truth.
• Karma Theory: A detailed, quasi-scientific understanding of Karma as subtle matter that binds the soul, emphasizing personal responsibility and the potential for liberation through self-effort.
• Rigorous Ethics: A comprehensive ethical framework for both ascetics and householders, with Ahimsā as the supreme principle.
• Yoga and Guņasthāna: A systematic approach to spiritual progress through disciplined practices and stages of spiritual evolution.
• Emphasis on Human Potential: The belief in the inherent divinity and perfectibility of the soul, attainable through individual effort rather than divine grace.

In essence, "Jaina View of Life" offers a profound and detailed exposition of Jainism's philosophical, ethical, and spiritual teachings, presenting a worldview that is rational, ethical, and deeply humanistic, all underpinned by the spirit of Anekānta.