Jainism Some Essays

Here's a comprehensive summary of the provided Jain text, "Jainism: Some Essays" by Dalsukh D. Malvania, translated by Dr. A. S. Gopani, based on the content of the pages you've provided:

This collection of essays, translated from Gujarati, delves into various facets of Jainism, often comparing it with Hinduism and Buddhism to highlight its unique philosophical and religious contributions. The author, Dalsukh D. Malvania, is presented as a renowned scholar who not only expounds Jain philosophy but also lives by its principles.

The essays cover a wide range of topics, including:

1. The Core of Jainism and its Historical Context:

• Jaina Religion: Jainism is presented as a religion of the "Jinas" (conquerors), distinct from the "conquerors of the material world" (like Indra). It emphasizes the conquest of the self. The text contrasts the "Śramana" (ascetic/self-conqueror) tradition with the "Brāhmaṇa" (sacrifice/external conqueror) tradition, tracing their historical interaction and eventual synthesis. It notes that the Śramaṇic civilization, rooted in spiritual strength, eventually influenced the Brāhmaṇic civilization, leading to a greater emphasis on the soul and spiritual practices in the Upanishadic period.
• History of Jainism: The essays discuss the antiquity of Jainism, noting the presence of terms like "Aristanemi" and "Ṛṣabha" in Vedic and Mahābhārata literature, suggesting an ancient lineage. It firmly places the existence of Mahāvira and Pārśvanātha within historical records, with Mahāvira flourishing in the 5th or 6th century B.C. The text also acknowledges the historical fact that Buddhism was, for a period, referred to as Jainism.
• Philosophy: A central theme is Jainism's rejection of a creator God. The orderliness of the universe is attributed to the Law of Karma, which is presented as a more potent force than an Almighty God, as even God's actions are subject to karma. The elaborate principle of Karma is highlighted as a unique feature of Jainism.
• Types of Living Beings and Realization: Jainism categorizes beings into worldly (bound by karma) and liberated (freed from karma). The path to realization involves discrimination between the soul (consciousness) and non-soul (matter/karma), leading to the shedding of ignorance and the regaining of the soul's true nature.
• Principle of Non-Injury (Ahiṁsā): This is presented as the foundational principle of Jain ethics and the root cause of the Theory of Manifold Aspects. Jainism emphasizes that violence is not the act itself but the passion behind it. The text details Mahāvira's strict adherence to non-injury, extending it to the smallest of living organisms and forming the basis of the five great vows. It contrasts this with Vedic practices that involved animal sacrifice.
• Tirthankaras: The distinction between ordinary liberated souls and Tirthankaras is drawn, with Tirthankaras actively working for the welfare of humanity due to accumulated compassionate karma.
• Soul, Karma, Destiny, and Effort: Jainism rejects fatalism and strongly advocates for individual effort in overcoming karma. Mahāvira is credited with liberating humanity from the clutches of predeterminism by emphasizing self-endeavor.
• Theory of Manifold Aspects (Anekāntavāda): This pivotal Jain doctrine is explained as the antithesis of rigid, single-point viewpoints (Ekānta-vāda). It emphasizes that truth is multifaceted and can only be apprehended by considering multiple perspectives. This theory is seen as the philosophical backbone of Jainism, fostering tolerance and understanding. The principle of non-injury is identified as the very inspiration for Anekāntavāda, as it necessitates respecting diverse viewpoints to avoid mental injury.
• Sects and Factions: The text touches upon the historical development of Jain sects like Svetambara and Digambara, noting their differences in practice and interpretation, while also acknowledging the underlying unity in their core philosophy. It also mentions the emergence of non-idolatrous schools like Sthanakavasi and Tarana Panthi.

2. Comparative Analysis with Other Traditions:

• Hinduism and Jainism: The essays discuss the historical relationship and mutual influence between Jainism and Hinduism. While acknowledging that Hinduism evolved through various stages (Vedic, Brāhmaṇa, Upanishadic, and synthesis), it emphasizes Jainism's independence from Vedic religion. It notes how Jainism and Buddhism influenced Hinduism by shifting the focus from material sacrifices to spiritual ones and by promoting the idea of social equality. However, it also points out instances where Jainism adopted certain practices from Hinduism, such as temple worship techniques.
• Jainism and Buddhism: A significant portion is dedicated to comparing Jainism and Buddhism, both stemming from the Śramanic ideology. While sharing common characteristics like renunciation, rejection of a creator God, emphasis on karma and rebirth, rejection of the caste system, and the use of vernacular languages, they differ fundamentally in their metaphysical outlook and the emphasis placed by their founders. Mahāvira is portrayed as emphasizing faith and following traditional paths with modifications, while Buddha prioritized reason and forged his own distinct path. The text also contrasts their approaches to penance and external discipline.
• Bhaktimārga (Path of Devotion) and Jainism: This essay critically examines the integration of devotional elements into Jainism. While Jainism's core principles emphasize self-effort, self-control, and the absence of an overlord, certain devotional practices and epithets found in Jain literature are seen as influences from broader Indian devotional traditions. The text argues that when Jain poets use devotional language, it's often a means to achieve emancipation, not an end in itself, and the ultimate goal remains detachment and self-realization.

3. Key Jain Concepts and Practices:

• Fundamentals of the Jaina Code of Conduct: This section discusses the sources of Jain ethics, emphasizing the scriptures (Agamas) as the primary authority, but also acknowledging the role of interpretations by respected saints. It contrasts the Vedic emphasis on commandments with the Buddhist reliance on Buddha's reasoning and the Jain approach, which, while rooted in Mahavira's commands, allows for logical scrutiny where possible. The concept of Anekāntavāda is presented as the foundation for Jain ethics, promoting a balanced and comprehensive approach.
• Bhagavan Mahavira: His Life and Teachings: The essays provide a detailed biographical sketch of Mahavira, highlighting his rigorous austerities, his renunciation, his emphasis on self-control, non-injury, and equanimity. His teachings on the theory of karma, the soul as God, real sacrifice (renouncing harmful activities), purity (internal over external), and a new concept of happiness (renunciation over sensual pleasure) are elaborated. His impact on different societal strata (Brahmins, Ksatriyas, untouchables, merchants) is also discussed.
• Epithets of Lord Mahavira in Early Jaina Canons: This section analyzes the evolution of epithets used for Mahavira in early Jain texts, comparing them with those found in Pali Pitakas. It demonstrates how terms like "Vira" and "Mahavira" evolved from general descriptors to proper names and how the concept of "Tirthankara" became specifically associated with Mahavira over time.
• A Note on Lord Mahavira's Clan: The essays explore the debate surrounding Mahavira's clan, examining textual evidence from both Jain and Buddhist sources that link him to the Ksatriya lineage, particularly the Jñātṛ clan, while also noting interpretations that connect him to the Brāhmaṇa community due to the embryo-transfer story.
• Common Features in the Life-stories of Buddha & Mahavira: This essay highlights striking similarities in their biographies, including the story of bearing the "seed" for their future enlightenment, proclamations by divine figures about their destiny, the significance of the name Kapila, adoration by gods, dreams at conception, the preference for royal birth, the importance of self-control, and the conquest of negative forces (Māra/Saṅgama).
• Bhagavan Mahāvīra, Śramaņa Samskṛti, and God: This essay reiterates the Śramanic civilization's rejection of deified natural elements or a supreme creator God. It emphasizes that an ordinary human can attain divine veneration through spiritual progress. Mahavira is presented as an integrated human being, not a divine incarnation, and the concept of "soul as God" is explored. The negation of the theory of incarnation and the emphasis on individual effort and reform are highlighted.
• Theory of Manifold Aspects (Anekānta): This is presented as the "elixir of synthesis" and the core of Jain philosophy. It champions understanding things from multiple viewpoints to avoid rigid, one-sided interpretations. This principle is seen as crucial for intellectual and spiritual growth and as the foundation for Jain metaphysics and ethics. The essay traces the influence of Anekāntavāda on various philosophical systems and explains its relation to the Jain concepts of Noumenal (Dravyārthika) and Phenomenal (Paryāyārthika) perceptions.

In essence, the essays by Dalsukh D. Malvania provide a deep and nuanced exploration of Jainism, showcasing its philosophical rigor, ethical principles, historical context, and its unique place within the broader Indian religious landscape. The translator, Dr. A. S. Gopani, is credited for bringing these insightful essays to a wider audience.