Jainism In Indian Philosophy

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The document, "Jainism in Indian Philosophy" by Hemant Shah, positions Jainism as a significant and integral school within the broader landscape of Indian philosophical thought. It begins by defining Indian Philosophy as encompassing nine distinct systems, all characterized by an "unflinching devotion to the search of truth." While these systems differ in their metaphysical, epistemological, and ethical views, they are fundamentally spiritual, aiming for practical realization of truth and offering a "vision" of reality as a whole.

The text categorizes the main Indian philosophical schools into two groups: the orthodox (Astik Darshan) which accept Vedic authority, and the heterodox (Nastika Darshan) which do not. The orthodox schools include Mimamsa, Vedanta, Sankhya, Yoga, Nyaya, and Vaisheshika. The heterodox schools are primarily Carvakas, Buddhism, and Jainism. The author emphasizes that each system, including Jainism, holds a unique and valuable place due to its contributions.

A common thread running through most Indian philosophical systems, according to the text, is their origin in "spiritual disquiet" and a quest to answer life's miseries. This makes philosophy a "practical necessity" aimed at happiness through an enlightened life. All schools recognize the reality of the world as a spatio-temporal and causal order, governed by the Law of Karma. This principle of "as we sow, so we reap" is a universal moral law. Consequently, most schools, except for the Carvakas, believe in Metempsychosis or Transmigration of soul.

The text acknowledges that a focus on the futility and miseries of Samsara (the cycle of birth, death, and rebirth) might lead some to view Indian Philosophy as pessimistic. However, it clarifies that this is only an initial stage, and the ultimate goal of all schools is Moksha or Salvation/Liberation – freedom from pain, suffering, birth, and death. Therefore, Indian Philosophy is ultimately optimistic.

The document then delves into Jainism itself, presenting it not just as a school but as an ancient, living religion and thought system. Its significance is compared favorably to Buddhism and Vedanta, with its unique doctrines, canons, literature, practices, and social structure contributing to its distinctiveness.

Jainism is described as a complete system of philosophy and religion, possessing its own:

• Metaphysics: Dealing with the nature of reality.
• Epistemology: Theory of knowledge, with specific references to "Types of knowledge."
• Ethics: Rules of conduct for both householders and ascetics.

A particularly unique contribution of Jain philosophy highlighted is Nayavada (Dialectics/Logic), which explains the relative and non-absolute nature of truth through the concept of Anekantavada (non-absolutism). This approach is presented as a profound path to reality and a solution for world peace.

Jainism's acceptance of the existence of the Soul (Jiva) and its detailed, scientific, and logical explanation of the soul's bondage and liberation makes it convincing to intellectuals. The Jain explanation of Karma and the Law of Karma is also praised for its detail and precision in establishing the reincarnation theory on scientific arguments.

Furthermore, Jainism engages with astronomy and cosmology, proposing its own philosophy of the universe. Crucially, Jainism does not believe in a Creator-God, asserting the world is anādi (beginningless) and has its own concept of time and its measurement.

The text emphasizes the integration of philosophy and religion in India, and Jainism exemplifies this. While it adheres to Kant's basic postulates of religion (Freedom of Will, Immortality of Soul), its concepts of soul and God are unique and independent. Many scholars have misunderstood Jainism as atheistic due to its denial of a creator God. However, the text clarifies that Jainism believes in Godhood, which is attained by perfect practice of the religion. A soul in its state of total purity, devoid of karmic impurities, possesses infinite power, knowledge, bliss, and happiness – the qualities of God. This attained Godhood is what Jainas worship devotionally, making their religion theistic. Jain Theism is further explained through its prescribed methods of Sadhana (worship of enlightened souls, the Tirthankaras or Siddhas) and is supported by canonical literature and actual practice.

The teachings of Lord Mahavira and Jainism in general are deemed highly relevant to contemporary global issues. Jain values, rooted in daily practice (achara), have the potential to bring peace and purity. The author identifies Ahimsa (non-hurting) as Jainism's most significant unique contribution to Indian and world philosophy. Ahimsa encompasses complete non-hurting physically, mentally, and vocally. Combined with Anekantavada in thought, Ahimsa in action fosters equanimity and compassion, leading to a peaceful and loving life.

The text also touches on the scientific aspects of Jainism, noting how "Jainism is Science with religion." Jain science encompasses the cosmos, both living and non-living entities, presenting a harmonious blend of rational and moral approaches.

Finally, the document highlights some less commonly known but unique aspects of Jain philosophy, drawing attention to scholarly insights:

• Variable Size of the Jiva (Soul): The Jiva's size is believed to expand or contract with the physical body, a unique departure from the concept of an unalterable soul recognized by other Indian thinkers. This association with matter also influences the Jaina view of knowledge.
• Nature of Knowledge: Knowledge is considered the soul's essence, not merely a characteristic. The Jiva can know directly and precisely when impediments are removed. Karma is seen as the obscuring force hindering the soul's innate perfect knowledge.
• Kevalajnāna (Omniscience): This doctrine is unique to Jainism, where sense organs and the mind are considered obstacles to perfect knowledge, unlike other schools. Kevalajnāna is the consummation of all knowledge achieved by progressively removing these obstructions.
• Realism and Pluralism: Jainism is realistic and pluralistic, asserting the reality of objects and souls (Jivas). Its metaphysics is one of substance, where even action is considered a substance.
• Causation: The text points out a distinct Jaina view of causation where space, time, dharma, and adharma are considered instrumental conditions, but with a special, indirect, and passive status (apeksakarana).
• Life in Plants and Nigoda: While other Indian philosophers believed plants had souls, Jains developed this significantly. Plants with a single soul are gross, while those forming colonies can be subtle and invisible (nigoda). Nigoda, composed of infinite souls in a small cluster with shared life processes, fills the entire cosmos and ensures the continuity of Samsara, as an infinitesimally small fraction is enough to replace liberated souls.

In conclusion, the common and unique aspects of Jain philosophy underscore its significant position within Indian philosophy. The author advocates for further research and exposure of these subtle features to foster a deeper understanding of Jainism as a comprehensive system of philosophy and religion.