Pundit Jagannathji Ki Drushti Me Buddh Vyakti Nahi Prakriya

Here's a comprehensive summary in English of the provided Jain text, focusing on the perspective of Pandit Jagannathji Upadhyay on the concept of Buddha:

Book Title: Pundit Jagannathji ki Drushti me Buddh Vyakti Nahi Prakriya (In the View of Pandit Jagannathji, Buddha is Not a Person, but a Process) Author: Prof. Sagarmal Jain (based on his discussions with Pandit Jagannathji Upadhyay) Publisher: Z_Sagar_Jain_Vidya_Bharti_Part_2_001685.pdf Catalog Link: https://jainqq.org/explore/229138/1

Core Argument:

The central thesis of this text, as articulated by Prof. Sagarmal Jain, is that the esteemed Buddhist scholar Pandit Jagannathji Upadhyay viewed the concept of "Buddha" not as a singular, permanent individual, but rather as a continuous process or flow of consciousness. This interpretation aims to reconcile the perceived contradictions within Buddhist philosophy, particularly the doctrines of impermanence (anicca) and non-self (anatta), with the existence and actions attributed to Buddhas and Bodhisattvas.

The Problem Addressed:

The author, Prof. Sagarmal Jain, recounts his research with his student, Ramesh Chandra Gupta, on the concepts of Tirthankaras, Buddhas, and Avatars. They encountered significant challenges in understanding how the Buddhist notions of impermanence and non-self could accommodate the existence of enlightened beings like Buddhas and Bodhisattvas. Specifically, the questions they grappled with were:

• If there is no permanent soul (atma), who becomes a Buddha?
• If there is no soul, in what does the mind-stream (bodhicitta) arise?
• If all beings are "Buddha-seeds," how can this be true when beings are momentary, and how do they cultivate perfections over multiple lifetimes?
• If existence is momentary, is the Buddha's existence also momentary?
• How can concepts like the permanent "Dharmakaya" or the infinite lifespan of Buddhas (as suggested by some Mahasanghika and Saddharmapundarika texts) be reconciled with the doctrine of impermanence?
• If Buddhas manifest through a "Nirmanakaya" (manifestation body) to teach, who creates this body in the absence of a permanent self?
• If only actions (kriya) exist and not the doer (karta), how can someone be a preacher of the path or initiate the "Dharma-chakra" (Wheel of Dharma)?

The Encounter with Pandit Jagannathji Upadhyay:

Unable to find satisfactory answers from other scholars or texts, Prof. Jain and his student sought out Pandit Jagannathji Upadhyay, a renowned scholar of Buddhism in Varanasi. After a two-hour discussion, they found his explanations deeply satisfying and insightful. The author emphasizes that Pandit Upadhyay's strength lay in his ability to understand and address Buddhist philosophical issues from within the framework of Buddhism itself, rather than dismissing them as weaknesses.

Pandit Jagannathji's Solution: Buddha as a Process:

Pandit Jagannathji Upadhyay proposed that the seemingly contradictory concepts surrounding Buddhas could be resolved by understanding them as a process or stream of consciousness (cittasantati or chittadhara) rather than a fixed, individual personality.

Key aspects of his explanation:

• Buddha as a Process, Not a Person: Buddhas are not an "Eternal Personality" but a "Process." The various "Kayas" (bodies) attributed to Buddhas (e.g., Dharmakaya, Sambhogakaya, Nirmanakaya) are not held by a permanent self, but are rather instruments or means within this process for the benefit of others (parartha-kriyakaritva).
• The Nature of Dharmakaya's Permanence: The claimed permanence of the Dharmakaya is not a "situational permanence" but a "functional permanence." Similar to a river's flow, which is continuous yet constantly changing, the Buddha or Bodhisattva is a stream of consciousness dedicated to selfless action.
• The Role of Bodhicitta: The stream of consciousness from which bodhicitta (the mind of enlightenment) arises works through these various "Kayas." The attainment of Buddhahood is a process, not the realization of a fixed self.
• Dharma as a Process: The permanence of Dharma (teachings) is the permanence of the path, and Dharma itself is a process, not a static entity. The permanence of Dharmakaya signifies the permanence of the means to liberation or Nirvana.
• The Continuity of Selfless Action: The "eternity" of the Trikayas means the process of selfless action for the benefit of others is perpetual. The mind-stream that resolves to benefit the world continues its actions until the goal is achieved. This mind-stream can originate from any individual consciousness, as all consciousness has the potential to produce bodhicitta.
• Infinite Buddhas as Infinite Processes: The concept of innumerable Buddhas in Mahayana Buddhism is also a concept of processes, not individuals. For the process to continue, the idea of countless Buddhas must be accepted.
• Unity and Multiplicity of Processes: The paradox of unity and multiplicity concerning Buddhas is resolved when viewed as processes. The process itself is one, but its components can be many. Buddhas manifesting in various forms mean that the compassionate mind-stream (a process) manifests in diverse ways to benefit the world.
• Bodhicitta's Vow: The vow of bodhicitta to continue working for the welfare of beings until all are liberated implies that the consciousness stream resolves to remain actively engaged in world-benefit and sustains its flow accordingly.
• Neither in Nirvana Nor in Samsara: The statement that Buddhas are neither in Nirvana nor in Samsara is explained by their two main attributes: wisdom (prajna) and compassion (karuna). Wisdom prevents them from being attached to Samsara, while compassion prevents them from being solely absorbed in Nirvana. Therefore, the bodhicitta, which is a process, remains active for world-benefit even after attaining Nirvana.

Conclusion:

In essence, Pandit Jagannathji Upadhyay's perspective, as conveyed by Prof. Sagarmal Jain, offers a profound interpretation of Buddhahood as a continuous, selfless, and compassionate process that transcends the limitations of a singular, permanent self. This "process" is eternally engaged in working for the welfare of all sentient beings, harmonizing the doctrines of impermanence and non-self with the exalted status of Buddhas and Bodhisattvas. The author laments the lack of recorded audio of Pandit Upadhyay's words, recognizing their immense value and the irreplaceable loss of such a profound thinker.