Philosophy And Psychology Of Jainas - Book Summary

Here's a comprehensive summary of the provided text from Virchand R. Gandhi's "Philosophy and Psychology of Jainas," focusing on its key themes and arguments:

Introduction and Context:

Virchand R. Gandhi begins by addressing the perceived limitations of "Hindu metaphysics" (specifically referring to a Western interpretation of Vedanta) in providing solutions for Western thinkers facing complex life problems. He expresses appreciation for the truth in Vedanta reaching the West but laments that a more complete presentation of India's diverse philosophical systems was not offered. He then introduces Jainism as a significant but less-discussed heterodox Indian philosophy, distinct from Vedic traditions, and aims to provide a sketch of its core ideas.

The Meaning of "Jina" and the Core of Jaina Philosophy:

Gandhi defines "Jina" as one who has conquered their lower nature (passion, hatred) and brought their highest nature to prominence. Consequently, Jaina philosophy centers on the absolute necessity of conquering this lower nature for the realization of truth. This process is viewed as a progression: for the underdeveloped, it's about conquering; for the fully developed, it's about realizing perfection.

The Nature of Truth and the Universe:

Self-Realization, Not Revelation: Jaina philosophy is not based on external revelation but on the unfoldment of spiritual consciousness, which is considered the birthright of every soul. Scriptures serve as illustrations, but ultimate truth must be felt and realized internally.
Rejection of Creationism and Emanation: The Jaina view dismisses the idea of the universe originating from nothing (creation) or emanating from a single source. Instead, it posits the inextricability of various properties combined within a thing.
Syādvāda/Anekāntavāda (Manysidedness): This is a central doctrine emphasizing that truth is multifaceted and can be viewed from various standpoints. Gandhi uses the analogy of the blind men and the elephant to illustrate this. A thing can be eternal and non-eternal simultaneously, depending on the aspect considered. The universe, as a totality, is eternal, but its individual manifestations and changes are non-eternal.
Critique of Absolute Statements: The text critiques the tendency to affirm one property while rejecting others, which leads to contradictions. Gandhi defends Jainism against criticisms (like Shankaracharya's) that it allows contradictory attributes in the same thing, clarifying that Jainas teach a thing has being under certain circumstances and non-being relative to others, not absolute contradictory states.

The Jaina Concept of God and the Universe:

Rejection of Materialistic Godhead: Jainism discards the idea of God as a material force (like cohesion, magnetism, electricity, or gravity). These energies, though present and subject to fixed laws, are not conscious entities and do not consciously influence destinies for good or evil. Attributing personality to these forces is seen as a primitive, materialistic concept.
Divinity as Inherent Spiritual Power: The Jaina "God" is understood as the inherent spiritual power or divinity present in all living beings. This power, fully developed in the saviors (Arhats), is the ultimate ideal. Worship is directed towards becoming like this divine principle through effort, not receiving favors from an external deity.
Nature of the Universe: The universe is considered infinite in space and eternal in time as a totality. However, from the perspective of manifestations and activities, it is finite in space and non-eternal in time. It contains cyclical laws of evolution and involution.

The Soul (Ātman) and its Journey:

Separate, Uncreated, and Eternal Individuality: Each soul (Ātman) is considered a distinct, uncreated, and eternal individuality.
Karma and Evolution: Souls evolve through embodied states from lower to higher conditions driven by the law of Karma (cause and effect). Until karmas are worked out, the soul transmigrates to a new body after death.
Salvation (Nirvāna/Mukti): Perfection is achieved through right realization, right knowledge, and right life. This leads to liberation (Nirvāna or Mukti), where the individuality remains, is not annihilated, and is not merged into anything. It attains absolute purity, divine and eternal bliss.
The Soul is Not the Body: The text strongly emphasizes that the soul is distinct from the body. While the body can influence the soul, the soul's true nature is independent. The mistaken identification of the soul with the body leads to suffering.

Jaina Psychology and Knowledge:

Gandhi outlines five "Gateways of Knowledge":

Senses: The primary means of knowledge, with increasing complexity in different life forms.
Study and Reading: Acquiring knowledge from external sources.
Avadhi: Psychic faculties for knowing subtle things.
Mind-knowing: Understanding the mental processes of others.
Absolute Knowledge: Complete removal of limitations of body and brain.

The Concept of Rebirth and Karma:

Rebirth vs. Other Terms: The text distinguishes Jaina "rebirth" from terms like reincarnation, metempsychosis, and transmigration. Jaina rebirth emphasizes the soul taking on new bodies according to karmic influences, not necessarily a direct transformation of the entire being or a fixed cycle between species.
Karma is Not Fatalism: Karma is presented as a system of cause and effect, not fatalism. While present conditions are the result of past actions, individuals have free will to shape their future actions and outcomes. The influence of some acts can be counteracted by willing to do so.
Effort and Right Conduct: Reaching the perfect state requires effort, right belief, right knowledge, and right conduct. Faith in saviors is understood as emulating their divine principles, leading to one's own development.

Ethical Principles:

Universal Love and Non-Violence (Ahimsa): The principle of universal love implies not harming any being. The text suggests interpreting religious laws broadly and acting with the least harm when choices are unavoidable.
No Liabilities: The ultimate goal is a state of perfect freedom without liabilities or creditors, analogous to conducting business with minimal loss.

Conclusion:

Gandhi concludes by emphasizing that all religions and philosophies should be studied from multiple standpoints. He reiterates the Jaina commitment to a comprehensive understanding of truth through Syādvāda and highlights the goal of spiritual evolution towards infinite knowledge, bliss, and existence, achieved through self-effort and adherence to right principles. The ultimate object of prayer and worship is not to receive something but to become like the divine ideal.