Sarva Darshan Sangraha

This is a comprehensive summary of the Jain text provided, based on the scanned pages from the Sarva Darshan Sangraha, with a focus on the Jain perspective within the broader philosophical landscape it presents.

Book Title: Sarva Darshan Sangraha (Compendium of All Philosophies) Author: Madhvacharya (as indicated by internal references and the historical context of the publication), with the edition compiled and possibly translated or annotated by Vinayak Ganesh. Publisher: Anand Ashram Publication Year: 1899 (Second Edition: 1928) Catalog Link: https://jainqq.org/explore/002416/1

Overall Purpose and Structure:

The Sarva Darshan Sangraha is a foundational text in Indian philosophy, aiming to present a concise overview of various philosophical schools (darshanas) prevalent in India. It is structured as a compilation, with each chapter dedicated to a particular philosophy. The provided text is part of the Anand Ashram Sanskrit Granthavali series, suggesting a scholarly Sanskrit and traditional approach to the compilation and presentation of these philosophies.

Jain Perspective within the Sarva Darshan Sangraha:

The provided text, while covering a wide range of Indian philosophies, dedicates a significant portion to the Arhata Darshana (Jain philosophy), often referred to as Arhant Darshana or Jain Darshana within the text. This section is crucial for understanding how Jainism was presented and understood within the broader Indian philosophical discourse during the period of this text's publication.

Key Jain Concepts and Doctrines as Presented:

Based on the text, the Jain philosophy (Arhata Darshana) is characterized by the following:

• Rejection of Buddhist Extremes: The text explicitly mentions that the Arhata Darshana (Jainism) rejects the extreme views of the Buddhists, who are described as following the Buddha. This suggests a historical awareness of the philosophical debates and distinctions between Jainism and Buddhism.
• Rejection of Materialism (Chavarka): Jainism is presented as distinct from the materialistic Chārvāka school.
• Rejection of Buddhist Nihilism/Shunyavada: The text notes that Buddhists often advocate for "everything is empty" (sarvam shūnyam). Jainism, in contrast, asserts the reality of substances and their attributes.
• The Role of the Jina (Arhant): The Arhants are described as "paramount gods" (param īśvara) and the followers of these teachings are called Arhitas. The philosophy is thus based on the teachings of the Jinas.
• The Nine Tattvas (Nava Tattvas): A core tenet presented is the concept of nine fundamental realities:
  • Jiva (Soul/Life): The sentient soul.
  • Ajiva (Non-soul/Matter): The non-sentient substances.
  • Punyakarma (Meritorious action/Karma): Actions leading to positive outcomes.
  • Papakarman (Demeritorious action/Karma): Actions leading to negative outcomes.
  • Ashrava (Influx): The inflow of karma into the soul.
  • Samvara (Stoppage): The cessation of karma influx.
  • Bandha (Bondage): The bondage of karma to the soul.
  • Nirjara (Shedding of Karma): The shedding of accumulated karma.
  • Moksha (Liberation): The ultimate goal of liberation from the cycle of birth and death.
• Nature of Reality (Anekantavada): The Jain perspective on reality is presented through the concept of Anekantavada (many-sidedness). The text states that it is not possible to definitively determine whether substances like pots and cloths exist or not, leading to the conclusion that "all substances are of the nature of both existence and non-existence" (sarve padārthā bhāvābhāvātmakaḥ). This implies a rejection of absolute affirmation or negation, central to Anekantavada.
• The Path to Liberation: Liberation (Moksha) is achieved through Samyak Darshan (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct). This trinity is presented as the direct path to liberation.
• Nature of Moksha: Moksha is described as the liberation of the soul, which, upon the removal of the coverings of its own form, moves continuously upwards (dehasvarūpāvaraṇāpagame jīvasya satatot'rdhvagamanam).
• Seven Tattvas (for some schools): The text also mentions that some present "seven tattvas," which are then elaborated upon:
  • Dravya (Substance): The fundamental entities of reality.
  • Guna (Attributes): The qualities of substances.
  • Karma (Action): The actions performed.
  • Samanya (Generality): Universal characteristics.
  • Vishesha (Particularity): Specific differentiating characteristics.
  • Samavaya (Inherence): The relation of inherence.
  • Abhava (Non-existence): The absence of something.
  • Specific Definitions: The text provides definitions for these categories, including nine types of dravyas (dravya, guna, karma, samanya, vishesha, samavaya, abhava, kala, atma, manas - although it lists nine here, the standard is usually seven or more depending on the school). The concept of dravyas is explained, and then the seven padarthas (substances/categories) are detailed: dravya, guna, karma, samanya, vishesha, samavaya, abhava. The text then lists nine dravyas: prithivi, ap, tejas, vayu, akasha, kala, dik, atma, manas. It further defines gunas (attributes) and discusses concepts like karma, samanya, vishesha, samavaya, and abhava.
• Saptabhangi Nyaya (The Seven-Valued Logic): The text highlights the Jain logical principle of Saptabhangi Nyaya, which involves a seven-step approach to predication:
  1. Syadasti (In some respect, it is)
  2. Syannasti (In some respect, it is not)
  3. Syadasti nasti cha (In some respect, it is and it is not)
  4. Syadavaktavyaḥ (In some respect, it is ineffable)
  5. Syadasti cha avaktavyaḥ (In some respect, it is and it is ineffable)
  6. Syannasti cha avaktavyaḥ (In some respect, it is not and it is ineffable)
  7. Syadasti ch nasti cha avaktavyaḥ (In some respect, it is, it is not, and it is ineffable) The text explains that "Syad" (in some respect) indicates non-absolutism, a core principle of Jain logic, avoiding absolute affirmation or negation.
• Critique of Other Systems: The text implicitly critiques other systems by highlighting how the Jain perspective resolves paradoxes or avoids the perceived flaws in other philosophies. For instance, the discussion of anekanta and saptabhangi is presented as a more nuanced understanding of reality than the absolutist claims of some other schools.

Authorial Context and Scholarly Approach:

The publication details indicate a scholarly effort to preserve and disseminate Sanskrit texts. The involvement of editors and assistants suggests a careful approach to collation and refinement of the original manuscripts. The preface mentions gratitude to individuals and institutions for providing manuscripts, including those with "Shankara Darshana" (Advaita Vedanta), indicating a comparative study of different schools.

Summary of the Jain Section:

The Arhata Darshana section in this Sarva Darshan Sangraha provides a glimpse into the Jain worldview, emphasizing its distinction from Chārvāka and Bauddha philosophies. It highlights the core tenets of the nine tattvas, the path to liberation through the three jewels (Samyak Darshan, Jnana, Charitra), and the unique logical framework of Anekantavada and Saptabhangi Nyaya. The Jain emphasis on soul, karma, and liberation through ethical conduct and right perception is presented as a significant philosophical contribution within the broader Indian intellectual landscape.

This summary aims to capture the essence of the Jain philosophical presentation within the provided text, contextualizing it within the comprehensive scope of the Sarva Darshan Sangraha.