Sanatan Jain Dharm

Here's a comprehensive summary of the Jain text "Sanatan Jain Dharm" by Champat Rai Jain, based on the provided pages:

Book Title: Sanatan Jain Dharm (Eternal Jain Dharma) Author: Champat Rai Jain Publisher: Champat Rai Jain Core Theme: The book aims to establish the antiquity and inherent scientific nature of Jainism, refuting the notion that it is a later offshoot of Buddhism or Hinduism.

Introduction (Page 4-5): The author expresses humility and gratitude for presenting this work, inspired by a "unique flower" from the garden of religious knowledge. He acknowledges his role as a simple craftsman presenting the beauty of this "flower" (Jainism) and hopes it will attract lovers of religious knowledge. He believes the fragrance of this flower will spread the message of truth and non-violence, dispelling the darkness of ignorance. He dedicates the work to the memory of his beloved brother, Kumar Devendra Prasad Jain, who was instrumental in nurturing and promoting religious knowledge. The author hopes readers will find the book, filled with evidence and proofs, to be a valuable resource.

Erratum/Correction List (Page 6-9): This section provides a list of corrections for errors found in the printed text. It highlights specific instances where words or phrases were incorrectly printed and provides the correct versions, demonstrating a commitment to accuracy in the publication. Examples include corrections for "विचार" to "होगा," "मानव" to "प्राचीन," and specific grammatical and spelling adjustments.

Antiquity of Jainism (Page 10-15): This section begins the core argument of the book by asserting the profound antiquity of Jainism, predating Buddhism.

• Refuting Common Misconceptions: The author directly addresses the prevalent misconception that Jainism originated as a branch of Buddhism in the 6th century BCE.
• Historical Evidence: He presents evidence from scholars like Dr. T.K. Ladd, Mahamahopadhyaya Dr. Satish Chandra Vidyabhushan, and the Encyclopedia of Religion and Ethics.
  • Dr. Ladd: States that Jainism predates Buddhism, with the history before Vardhamana Mahavira being unreliable. He confirms that Jainism was established by Lord Parshvanatha or another Tirthankara before Mahavira.
  • Dr. Vidyabhushan: Believes that Indrabhuti Gautama, the Ganadhara of Mahavira, was a contemporary of Gautama Buddha and Akshapada Gautama (author of Nyaya Sutras).
  • Encyclopedia of Religion and Ethics: Argues that while Buddhism and Jainism both emerged outside the Brahmanical fold in their early stages, they have superficial similarities. Crucially, it states that the theory of Jainism being a branch of Buddhism is disproven, as Buddhist scriptures mention Jainism by its ancient name "Nirgrantha" as a contemporary opposing view. The Encyclopedia also highlights that Buddhist texts describe Nigantha Nataputta (Vardhamana Mahavira) and identify his nirvana place in Pava, aligning with Jain tradition. It suggests that Parshvanatha, the 23rd Tirthankara, is more likely the founder of Jainism.
• European Scholars: The text quotes European scholars, including Dr. George Buehler, who corroborate the claims of Jain Tirthankaras. Buehler notes that Buddhist accounts support the Jain concept of Tirthankaras and that historical inscriptions from the first five centuries after Buddha's death prove Jainism's independence.
• Major General J.G.R. Forlong: Forlong is quoted as stating that Jainism, a religion of moral conduct and severe asceticism, existed in India around 1400-800 BCE, predating the Aryans' reach to the Saraswati river. He suggests that Jainism was the origin of asceticism in Brahmanism and Buddhism. He mentions that the 22 Tirthankaras before Lord Parshvanatha were historical figures.

Jainism vs. Hinduism: Tracing Origins (Page 15-26): This section delves into the complex question of whether Jainism originated from Hinduism and contrasts the foundational principles of both religions.

• Jainism as a "Daughter" of Hinduism? Some modern writers propose that Jainism arose in opposition to the caste system of Brahmanism. This is based on the idea that the Rigveda, as a collection of primitive human thoughts, should be more ancient than religions with a greater intellectual component.
• Lack of External Evidence: The author notes the absence of external historical or monumental evidence to definitively settle this question. Therefore, the analysis relies on the internal evidence of the scriptures of both religions.
• Analysis of Hinduism:
  • Vedic Period: The Vedas, Brahmanas, Upanishads, and Puranas are considered the scriptures of Hinduism, with the Rigveda being the oldest. Hinduism is seen as a religion that has evolved and progressed over time.
  • Lack of Systematization: The author points out that the Vedas do not present a systematic or scientific religion but are primarily collections of hymns dedicated to various deities, often interpreted as metaphors for natural forces.
  • Brahmanical Texts: Brahmanas are described as full of ritualistic practices, and Upanishads, despite their philosophical nature, require extensive commentaries.
  • Inconsistencies and Contradictions: The author highlights internal contradictions within Hindu scriptures, citing the example of creation narratives in the Brihadaranyaka Upanishad and the conflicting nature of the six Darsanas.
  • Animal Sacrifice: A significant point of contention is the presence of animal sacrifices (Ajmedha, Ashvamedha, Gomadha, Naramadha) in later Vedic texts, which the author argues is contrary to the true spirit of Hinduism. He suggests these were later additions due to negative influences. The author points to Vedic verses that condemn meat-eaters as evidence of this inherent opposition.
  • Vedic Deities as Metaphors: The author proposes that Vedic deities like Agni and Indra are not literal beings but metaphorical representations of spiritual powers. Agni represents asceticism, and his attributes symbolically relate to the stages of spiritual progress.
• Analysis of Jainism:
  • Scientific and Unchanging: Jainism is presented as a purely scientific religion that insists on a complete understanding of the soul and life. Its principles have remained unchanged, meaning it is found in its ancient form.
  • Core Principles: Jainism teaches that the ultimate goal of the soul is to achieve supreme bliss (Parmātmapada). This is achieved through one's own actions, not by the grace of others. The soul's true nature is obscured by karmic bonds, which are subtle material substances generated by the soul's interaction with matter (Pudgala).
  • Path to Liberation: Liberation (Moksha) is attained through Right Faith (Samyak Darshan), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Charitra).
  • Causality and Invariance: Jainism is described as a complete system based on the principle of cause and effect, where no single element can be removed without disrupting the entire structure. This makes it a religion that does not require reforms or advancements over time.
• Comparing Jainism and Hinduism:
  • Hinduism's Evolution: Hinduism is characterized by continuous evolution and changes, unlike the invariant nature of Jainism.
  • Vedic Hinduism vs. Jainism: While the external form of early Hinduism might share some superficial similarities with Jainism, the author argues that it is impossible to consider the Vedas as the origin of Jainism. The internal evidence strongly suggests the opposite.
  • Karma and Rebirth: The author emphasizes that the principles of rebirth and karma are not scientifically explained in early Hindu scriptures to the same extent as in Jainism. He suggests that Hindu and Buddhist philosophies adopted the concept of rebirth and karma but lacked the scientific articulation found in Jainism.
  • Rejection of Divine Intervention: The text strongly refutes the idea that karma, rebirth, and liberation were revealed by a divine being. Instead, it points to the scientific explanations provided by Jainism.
  • Jainism as the Source: The author concludes that Jainism's scientific approach to karma and rebirth predates and likely influenced Hindu and Buddhist philosophies. He asserts that Jainism is not a daughter of Hinduism but rather the foundational ancient religion from which Hinduism drew inspiration.

The Vedas and their Interpretation (Page 26-58): This extensive section scrutinizes the Vedas and the evolution of Hindu thought.

• Vedic Society: The author argues against the notion of Vedic Aryans as primitive cave-dwellers. He presents evidence from descriptions of their organized society, cities, agriculture, crafts, clothing, and even warfare, suggesting a sophisticated civilization.
• Metaphorical Interpretation of Vedic Deities: The author posits that Vedic deities are not literal beings but symbolic representations of the soul's spiritual powers. The worship of these deities was a method to awaken these dormant spiritual qualities.
• Influence of Jainism on Vedic Mantras: He suggests that the Vedic hymns, particularly those involving personified spiritual powers, are based on the foundational principles of Jain philosophy. The Rishis (poets) of the Vedas, in his view, personified the soul's various functions and attributes.
• Critique of Samkhya and other Darsanas: The author critiques the Samkhya, Nyaya, and Vaisheshika philosophies, finding them lacking in scientific rigor and internal consistency. He highlights their diverse interpretations of reality and their reliance on the assumed infallibility of the Vedas.
• Critique of Vedantism and Yoga: Advaita Vedanta's emphasis on knowledge for liberation is questioned for not explaining why mere knowledge doesn't lead to immediate realization. Patanjali's Yoga Sutras are found to be general and lacking in specific explanations of the soul's nature and bondage.
• The Concept of Karma: The text delves deeply into the Jain concept of karma, explaining its subtle material nature and its influence on the soul. It contrasts this with the less defined understanding of karma in Hinduism and Buddhism.
• Reinterpreting Rituals: The author suggests that many Vedic rituals, particularly animal sacrifices, were later reinterpreted metaphorically to circumvent their literal, violent meaning. He points to the attempt to disguise sacrifices as symbolic acts, such as the ram representing certain spiritual austerities.
• The Rise of the Hindu Pantheon: The author traces the expansion of the Hindu pantheon from the limited deities in the Vedas to the vast array of gods and goddesses in later Puranas. He attributes this to the development of mysticism and allegory.
• Critique of Religious Authority (Vedas as Divine Revelation): The author challenges the claim that the Vedas are divine revelations, arguing that true divine speech (Shruti) should be clear, consistent, and universally beneficial, unlike the often contradictory and allegorical nature of Vedic hymns. He suggests that the "divine inspiration" described in some traditions is often a result of altered states of consciousness due to ascetic practices.
• The Evolution of Worship: The text explains how the worship of Vedic deities like Indra and Agni was later reinterpreted. Indra's association with Somras is seen as symbolic of the soul's natural bliss, and his elephant mount as a symbol of matter. The author offers detailed interpretations of various Vedic deities and their attributes in relation to Jain philosophical concepts.
• Footnotes: The footnotes provide extensive details and further support for the author's arguments, citing specific Puranic narratives, scholarly works, and linguistic analyses to bolster his claims about the antiquity of Jainism and the allegorical nature of Vedic practices.

Conclusion: The book strongly asserts that Jainism is the original and ancient religion, predating Buddhism and Hinduism. The author argues that while Hinduism may have originated from the same ancient spiritual tradition, it later diverged, becoming influenced by mystical interpretations and allegorical practices, while Jainism retained its scientific and unchanging principles. The author expresses hope for a future reconciliation between Jain and Hindu traditions, recognizing their shared ancient roots.

In essence, "Sanatan Jain Dharm" is a scholarly and polemical work that seeks to firmly establish the historical and philosophical primacy of Jainism, presenting it as a scientifically grounded and timeless spiritual path.