Prachin Jain Agamo Me Charvak Darshan Ka Prastutikaran Evam Samiksha - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Prachin Jain Agamo me Charvak Darshan ka Prastutikaran evam Samiksha" by Sagarmal Jain:

This academic work by Sagarmal Jain, titled "Presentation and Review of Charvaka Philosophy in Ancient Jain Agamas," meticulously examines how the materialistic Charvaka (also known as Lokayata) philosophy was depicted and critiqued within the early Jain canonical literature. The author aims to trace the evolution of this critique over approximately 2500 years, focusing primarily on Prakrit Agamic literature.

Key Themes and Structure:

The book begins by establishing the significance of Charvaka philosophy as a prominent materialistic school within Indian philosophical thought. It highlights that the critique of this materialistic worldview is ancient and present in almost every religious and philosophical tradition in India, including Jainism.

The author limits the scope of the discussion to the Prakrit Agamic literature, identifying the following key texts as foundational:

Acharangasutra: Considered one of the oldest, possibly containing the direct teachings of Mahavira. It criticizes materialism by establishing four core principles: Atmavada (belief in the soul), Lokavada (belief in the reality of the world and the soul's transmigration), Karmavada (belief that the soul is the doer and enjoyer of actions), and Kriyavada (belief in action and its consequences). The text refers to the materialistic viewpoint as "Loka-samjna" (worldly consciousness).
Sutrakritangasutra: This text, also considered very ancient, presents the Charvaka philosophy of Panchamahabhutavada (the theory that all existence originates from the five great elements: earth, water, fire, air, and ether) and Tajjivatachchariravada (the belief that life exists only as long as the body exists and perishes with it). It states that the soul is identical with the body and that there is no afterlife or karmic consequences. The second part of the Sutrakritanga (though considered slightly later) offers a critique of these views.
Uttaradhyayana: This text labels the materialistic philosophy as "Jana-shraddha" (public faith), possibly another ancient name for Lokayata. It presents the Charvaka denial of rebirth and their emphasis on present sensory pleasures over uncertain future heavenly joys. The text also addresses the Charvaka theory of Asatkaryavada (the doctrine that effects are non-existent before their cause), using examples that inadvertently support the Jain doctrine of Satkaryavada.
Rishibhashita (Isibhasiai): This text is particularly important for its detailed and logical presentation of Charvaka philosophy, specifically its Tajjivatachchariravada. It describes the materialistic view that life is limited to the lifespan of the body and that there is no afterlife or karmic fruition. A significant contribution of Rishibhashita is the classification of Charvakas into five types: Dandokkal, Rajjukkal, Stenokkal, Desokkal, and Sarvvokkal. The author explores the etymology of "Ukkal," suggesting it relates to being "outcaste" or "transgressing limits," fitting for a philosophy outside the mainstream spiritual traditions.
- Dandokkal: Argued from the example of a stick, stating that just as parts of a stick don't become separate entities, the soul isn't separate from the body.
- Rajjukkal: Saw the soul as merely a collection of the five elements, like a rope is a collection of threads.
- Stenokkal: Characterized as those who would distort arguments from other philosophies to support their own, possibly representing an early form of sophistry or a precursor to Jain's Anekantavada.
- Desokkal: Identified as those who, while accepting the existence of a soul, considered it inactive (Akarta). This view is criticized as implicitly denying the karmic system and is seen as a precursor to certain aspects of Samkhya and Upanishadic Vedanta.
- Sarvvokkal: Believed in the origin of everything from nothingness or void, rejecting any eternal or fundamental principle, representing a form of nihilism.
Rajaprasniya: This text is highlighted as the first Prakrit Agamic text to present and critique Charvaka philosophy with significant logical arguments for both the materialistic and counter-arguments. It details the famous dialogue between King Prasenjit (Payasi) and the Jain monk Keshikumar. The King presents several materialistic arguments, including:
- The body is the soul, and death is annihilation.
- Arguments based on the impermeability of containers (like a pot or a furnace) to deny the soul's ability to exit and re-enter.
- The inability to perceive the soul through dissection of the body.
- The argument from weight difference (or lack thereof) between a living and dead body.
- The lack of visual evidence of the soul in dissected body parts.

Keshikumar effectively counters these arguments using analogies and philosophical reasoning, such as the invisibility of the wind despite its effect, the subtle nature of the soul, and the flawed logic of dissecting what is not meant to be physically separated. The text also mentions the arguments from the Digghanikaya regarding why hell-dwellers cannot easily return to the human world.

Key Charvaka Tenets Critiqued in Jain Agamas:

The study synthesizes the following core Charvaka beliefs as presented and refuted in the Agamas:

"Loka-samjna" and "Jana-shraddha": Alternative names for Charvaka philosophy.
No Independent Soul: The soul is not a separate entity but arises from the five elements.
Asatkaryavada: Acceptance of the principle that effects are non-existent before their cause.
Annihilation of the Soul with the Body: Denial of rebirth and the existence of an afterlife.
Rejection of Karmic Concepts: Denial of merit (punya) and demerit (papa), and thus the entire karma theory.
Akriyavada (Implicitly): Some philosophers considered to be hidden Charvakas because, although they might accept the soul, they denied the efficacy of karma, essentially making the soul inactive.

Overall Conclusion:

The author emphasizes that while ancient Jain Agamas like Acharangasutra, Sutrakritanga, and Uttaradhyayana briefly present and critique Charvaka doctrines, the Rishibhashita offers the most detailed and logical exposition and refutation. The text highlights that the Jain critique often focused on Charvaka's denial of the soul, rebirth, and the karma theory, viewing these as fundamental departures from righteous living. The book also points out the early forms of various philosophical ideas (Jain, Buddhist, Samkhya, Vedanta) within these discussions, suggesting a complex intellectual milieu.

Finally, the author notes that while some of the scientific arguments used in ancient refutations might not hold up in the modern scientific era, they were the primary means of debate in their time and are crucial for understanding the historical development of philosophical thought in India. The work itself is a rigorous academic study within the broader field of Jain studies.