Jaindarshan Me Sat Ka Swarup

This comprehensive summary covers the key concepts presented in the Jain text "Jaindarshan me Sat ka Swarup" by Sagarmal Jain.

I. Introduction to the Four Anu-yogas and Dravyanu-yoga

The text begins by outlining the structure of Jain Agamic literature, which is explained through four anu-yogas (interpretations or branches of study):

1. Dravyanu-yoga: This branch focuses on the fundamental nature of reality, its constituent components, and their functions. It is the philosophical and metaphysical core of Jainism.
2. Ganitanu-yoga: This deals with astronomical and geographical details.
3. Charana-karana-anu-yoga: This covers rules of conduct, ethical principles, and religious observances.
4. Dharma-katha-anu-yoga: This includes narratives and stories of virtuous beings to reinforce faith and morality.

The author emphasizes that Dravyanu-yoga is central to understanding the philosophical underpinnings of Jainism, and it encompasses Tattva-mimansa (metaphysics) and Jnana-mimansa (epistemology). Tattva-mimansa, in particular, concerns itself with the fundamental elements of the universe and their activities.

II. The Jain View of the Universe: Uncreated and Eternal

Jain philosophy posits that the universe (loka) is akritrima (uncreated) and shashvat (eternal). This means it has no creator or originator and has existed and will continue to exist from time immemorial. This principle was first propounded by Lord Parshvanatha and later endorsed by Lord Mahavira.

The eternal nature of the universe, according to Jainism, does not imply immutability. Instead, it refers to a parinami nityata (qualitative eternality) or pravaha nityata (continuous flow). The universe is constantly undergoing change, but its fundamental essence remains. The Bhagavati Sutra describes the universe as being composed of five astikayas (existential substances).

III. The Five Astikayas and Six Dravyas

The fundamental components of the universe, according to Jainism, are the five astikayas:

1. Jiva (Soul): The conscious, sentient substance.
2. Pudgala (Matter): The physical, non-sentient substance.
3. Dharma: The principle of motion.
4. Adharma: The principle of rest or stationarity.
5. Akasha (Space): The substance that provides room or location.

Kala (Time) is not considered an independent substance in early Jainism, though later thinkers viewed it as a fundamental cause of change. These fundamental components are referred to as dravyas or sats.

IV. The Concept of Sat (Being/Reality)

The text delves into the meaning of sat, which is often used interchangeably with dravya (substance) and tattva (principle).

• Synonymy: Sat, tattva, paramartha (ultimate reality), dravya, svabhava (own nature), para-apara dhyaeya (ultimate goal), shuddha (pure), and param (ultimate) are often considered synonymous in Jainism.
• Etymological Meaning: The word sat etymologically signifies existence, immutability, and the general, undifferentiated aspect of reality.
• Dravya: The word dravya, while also referring to substance, emphasizes the particular, differentiated, and changeable aspects of reality.
• Tattva: Tattva encompasses both the general and the particular, the unchanging and the changing.

V. The Relationship Between Sat, Tattva, and Dravya

The text highlights the subtle distinctions and interrelationships:

• Sat: Represents the general, unchanging, and undifferentiated aspect of existence. It is the common characteristic found in all substances. It aligns with the sangraha-naya (collectivist viewpoint).
• Tattva: Represents both the general and the particular, acknowledging both unity and diversity. It aligns with the nigama-naya (conventions or accepted usage).
• Dravya: Represents the particular, differentiated, and often changing aspect of substance. It aligns with the vyavahara-naya (practical viewpoint).

The Jain philosophical tradition accepts all three perspectives (unity, unity-in-diversity, and diversity) as valid.

VI. The Debate on Sat: Immutable vs. Changeable

The text explores a fundamental philosophical debate regarding the nature of sat:

• Immutable Sat: Some Indian philosophical traditions, notably Shankar's Advaita Vedanta, consider sat to be nirvikara (unchanging) and avyaya (indestructible). They believe that anything undergoing change cannot be truly real.
• Changeable Sat: Conversely, Buddhist philosophers emphasize arthakriyakari (functional capacity) as the hallmark of sat. They believe that existence is intrinsically linked to origination and cessation.

The text critiques the extreme views:

• Problem with Immutable Sat: If sat is absolutely unchanging, then the empirical world of our experience, which is in constant flux, must be considered illusory (mithya) or unreal. This contradicts our direct experience and makes concepts like karma, morality, individual souls, bondage, and liberation meaningless.
• Problem with Absolutely Changeable Sat (Momentariness): If everything is momentary and distinct from the previous moment, then accountability for actions becomes impossible. Concepts like merit and demerit, bondage and liberation, and even recognition (pratyabhijna) would be untenable. The text cites criticisms against pure momentariness, arguing that it makes concepts like transmigration, reward and punishment, and liberation impossible.

VII. The Jain Synthesis: Sat as Unyash-Vigam-Dhruva (Origin-Cessation-Continuity)

Jain philosophy offers a unique synthesis, rejecting both extreme eternalism and extreme nihilism (momentariness). The core principle is summarized in the tri-padi (three-part statement) attributed to Lord Mahavira: "It originates, it ceases, and it endures" (uppannei va, vigamei va, dhruvei va).

• Origin (Utpatti): This refers to the continuous production of new states or modes.
• Cessation (Vigama): This refers to the passing away of old states or modes.
• Continuity (Dhruva): This refers to the underlying substance or essence that persists through these changes.

This concept is elaborated in the Tattvartha Sutra (5/29), which defines sat as being characterized by utpatti (origination), vyaya (cessation), and dhrauvya (permanence).

• Dravya as Substance and Change: In Jainism, dravya (substance) embodies this principle. The dravya itself is permanent (dhrauvya), but its modes or modifications (paryayas) are constantly changing (utpatti and vyaya).
• The Interdependence of Change and Continuity: The text argues that origination and cessation are dependent on a persistent substratum. Without the enduring aspect of dravya, the processes of origination and cessation would be unrelated and disconnected.
• The Nature of Substance (Dravya): The text presents definitions of dravya from Jain scriptures, noting its close resemblance to the Vaiśeṣika definition (collection of qualities) but also highlighting a Buddhist influence in certain interpretations that equate dravya with the aggregate of qualities, implying that substance has no independent existence apart from its qualities. However, the Jain perspective ultimately emphasizes the inherent relation between dravya, its qualities (guna), and its modifications (paryaya).

VIII. Conclusion: The Jain Approach to Sat

The text concludes by stating that Jain philosophers reconcile and integrate the concepts of sat and dravya. They accept both the underlying permanence (dhruva) and the continuous change (utpatti, vyaya) as integral to reality. This nuanced understanding, known as anekanta-vada (non-absolutism), allows Jainism to provide a framework for understanding the empirical world while upholding its ethical and spiritual principles. The essence of the Jain approach to sat is that it is simultaneously permanent and ever-changing.