Shaddarshan Samucchay Satik Sanuwad Part 02

The Jain text "Shaddarshan Samucchay Satik Sanuwad Part 02" by Sanyamkirtivijay, published by Sanmarg Prakashan, is the second part of a commentary on the Shad Darshana Samucchaya, originally authored by Acharya Haribhadrasurishwarji and commented upon by Acharya Gunaratnasurishwarji. This particular volume focuses on four of the six prominent Indian philosophical schools: Jainism, Vaisheshika, Mimamsa, and Lokayata (Charvaka).

Here's a breakdown of the key aspects covered in the provided pages:

1. Introduction and Acknowledgements (Pages 1-4):

• The book is presented as a commentary (Vrutti Sahit) with a translation (Sanuwad).
• It is dedicated to the blessings and inspiration of several revered Jain monks and Acharyas, including Acharya Shrimad Vijay Ramchandrasurishwarji and Acharya Shrimad Vijay Hembhushan Surishwarji.
• The publisher is Sanmarg Prakashan, Ahmedabad.
• It mentions the first edition and print run of 1000 copies, with a price of Rs. 1500.
• A special note highlights that the book is printed from "Jnankhata" funds, implying it's for educational purposes.

2. Jain Darshan (Pages 5-27):

• Classification of Jains: The text categorizes Jains into two main groups: Shvetambaras and Digambaras.
• Shvetambara Practices:
  • Ling (Attributes/Symbols): Mention of rajoharaṇa (broom for sweeping), mukhvasti (mouth cloth), and locha (plucking out hair) as symbols.
  • Vesh (Attire): Cholapaṭṭa and pāgaraṇī are mentioned as their attire.
  • Āchāra (Conduct): Five samitis (carefulness in actions) and three guptis (control over mind, speech, and body) are described as their conduct.
  • Vows and Lifestyle: Adherence to ahimsa, truth, asteya (non-stealing), brahmacharya (celibacy), and aparigraha (non-possession). Victory over anger, pride, etc. (krodhādivijayi), control over senses (dāntendriya), and being nirgrantha (unattached) are highlighted.
  • Diet: Madhukari vṛttī (monastic begging, collecting alms from different houses without causing distress) with navakoṭi viśuddha (ninefold purity) in diet.
  • Possessions: Wearing clothes and utensils (vas trapātrādi) only for the purpose of maintaining asceticism (saṃyama nirvāha).
  • Greeting: Blessing those who pay respects with "Dharmalabha."
• Digambara Practices:
  • Ling: Nudity (nāgnylinga) and using the palm as a vessel (pāṇipātra).
  • Sectarian Divisions: Digambaras are divided into four schools: Kāṣṭhāsaṅgha, Mūlasaṅgha, Māthurasaṅgha, and Gopyasaṅgha.
  • Pichchikā (Fly-whisk): Different materials are used for pichchikā depending on the sect (yak's hair for Kāṣṭhāsaṅgha, peacock feathers for Mūlasaṅgha, no specific preference for Māthurasaṅgha, peacock feathers for Gopyasaṅgha).
  • Blessing: The first three saṅghas bless with "Dharmavriddhi" (growth of Dharma), while Gopyasaṅgha blesses with "Dharmalābha."
  • Beliefs on Liberation: The first three saṅghas do not believe in the liberation of women, the enjoyment of food by Kevalis (omniscient beings), or liberation for those with clothes (sachīvara). Gopyasaṅgha, however, believes in women's liberation and the enjoyment of food by Kevalis.
  • Āchāra: Digambara monks abstain from 32 antarāyas (obstacles) and 14 malas (impurities) during alms rounds and meals.
  • Shared Beliefs: Their remaining conduct, devotion to deities, and reverence for gurus are similar to Shvetambaras, with no significant differences in their philosophical arguments (tarkeṣu).
• Definition of Devata (Deity) in Jainism:
  • Śloka 45-46: Defines Jinendra Bhagvan as the deity – free from rāga (attachment) and dveṣa (aversion), destroyer of moha (delusion), possessing kevalajñāna (omniscience) and kevaladarśana (omniscience of vision), worshipped by sūrāsurēndra (kings of gods and demons), the revealer of truth, and one who has attained the ultimate state (paramam padam) after destroying all karmas.
  • Commentary: Elaborates on the divine attributes (atiśaya), the transcendence of rāga-dveṣa-moha, and the nature of kevalajñāna-kevaladarśana. It contrasts this with the temporary nature of enlightenment in other traditions like Buddhism (sugatādayaḥ) which may involve rebirth.

3. Critique of Ishwar (Creator God) (Pages 10-41):

• The text engages in a detailed philosophical debate refuting the concept of an Ishwar (Creator God) as understood in other Indian philosophies, particularly through the lens of logical inference (anumāna).
• Arguments against Ishwar:
  • Causality and Creation: The Jain argument questions the need for a creator, proposing that the universe and its phenomena are either eternal or arise from inherent causes (svabhāva) and conditions, or are governed by karma and inherent principles.
  • The Argument from Design: The text discusses the kāryatva (effect) and kāritva (being caused) argument for a creator, comparing it to a pot and a potter. However, it challenges the inference of an omniscient, omnipotent creator by pointing out that observed effects (like a pot) are caused by limited, embodied, and often ignorant beings (potter). If the creator god is like the potter, it would possess similar limitations.
  • Saurajñatva (Omniscience): The text questions how Ishwar's omniscience is proven, arguing that it cannot be through perception (pratyakṣa) or inference (anumāna) due to the lack of valid inferential marks (linga) or direct perception of the creator.
  • Contradictions: The concept of a creator god is criticized for contradictions, such as creating beings with suffering, or the need for intervention to grant liberation, implying flaws or limitations in the creator's plan.
  • Contingency and Purpose: The text explores various philosophical justifications for Ishwar's creation (e.g., divine will, compassion, play, necessity for liberation) and refutes them, often highlighting issues of intentionality, desire, or attachment, which are considered contrary to the nature of a perfect being.
  • The Problem of Evil: If Ishwar is benevolent and all-powerful, why does suffering exist in the world? This classic theological problem is implicitly addressed by focusing on karma as the explanation for individual suffering and liberation.
• Jain Counter-Arguments: The Jain perspective emphasizes the inherent causality and eternal nature of the universe's components and principles, including karma, which explains phenomena without recourse to an external creator.

4. Other Philosophies and Jain Rebuttals (Pages 41-66):

• The text briefly touches upon or critiques other philosophical schools, such as Sugata (likely referring to Buddhism) and their concept of Moksha (liberation), and challenges the idea of achieving liberation through means that might lead back to cyclical existence.
• The Jain viewpoint is presented as the correct and comprehensive understanding, free from contradictions found in other doctrines.

5. Jain Tenets (Tattvas) (Pages 66-70):

• The Nine Tattvas (Realities): The core Jain principles are summarized as:
  • Jīva (Soul/Living Being) - Characterized by consciousness.
  • Ajīva (Non-living Matter) - The opposite of consciousness.
  • Puṇya (Merit) - Good karmic matter.
  • Pāpa (Demerit) - Bad karmic matter.
  • Āśrava (Influx of Karma) - Actions of mind, speech, and body that lead to karma.
  • Saṃvara (Stoppage of Karma) - Preventing the influx of karma through control over senses and actions.
  • Bandha (Bondage) - The attachment of karmic matter to the soul.
  • Nirjarā (Shedding of Karma) - The process of removing accumulated karma through ascetic practices (tapas).
  • Mokṣa (Liberation) - The ultimate state of liberation from all karmic bondage, achieving the soul's pure, inherent nature.
• Elaboration on Tattvas: The commentary explains these principles, their interrelation (e.g., āśrava leading to bandha, saṃvara leading to nirjarā, and nirjarā leading to mokṣa), and their importance in achieving liberation.

6. Detailed Exposition of Jain Tattvas (Pages 70-89):

• Jīva (Soul): Defined by consciousness (caitanya). The text delves into the bhinnābhinna (simultaneously different and non-different) nature of the soul and its qualities, refuting both extreme realism (bhedavāda) and extreme idealism (abhēdavāda). It discusses the soul's transmigration (bhavāntara).
• Ajīva (Non-living Matter): Briefly described as the opposite of consciousness. The five categories of ajīva are mentioned: dharma, adharma, ākāśa, kāla, and pudgala.
• Karma: The process of karma accumulation (āśrava), its stoppage (saṃvara), its shedding (nirjarā), and the resulting bondage (bandha) and eventual liberation (mokṣa) are central themes. The ninefold purity in madhukari vṛttī is explained.

7. Critique of Other Philosophies (Pages 89-177):

• The Concept of Ishwar (Creator God) is Refuted: The text systematically dismantles the arguments for a creator god, often presenting them as logical fallacies or inconsistencies. It contrasts this with the Jain understanding of an eternal universe and the role of karma.
• Critique of Other Schools: The text implicitly or explicitly critiques the fundamental tenets of other Indian philosophical systems (like Nyaya, Vaisheshika, Samkhya, Mimamsa, and Buddhism) in relation to their views on God, the soul, karma, liberation, and the nature of reality. The Jain perspective is presented as superior and more logically sound.
• The Nature of Knowledge (Pramāṇa): The Jain epistemology, emphasizing syādvāda (conditional predication) and the anekānta (multi-faced reality), is highlighted as a key differentiator. The text analyzes the validity of perception (pratyakṣa) and inference (anumāna) and how they contribute to understanding reality. The refutation of the Buddhist concept of momentary consciousness (kṣaṇika jñāna) and the critique of other philosophical systems' logical arguments are significant parts of this section.
• Cārvāka (Lokāyata) Rebuttal: The text addresses the materialistic Cārvāka philosophy, which denies the soul, karma, liberation, and the afterlife. The Jain response emphasizes the existence of consciousness and the necessity of an enduring soul (jīva) to explain phenomena like memory and transmigration.
• Sāṅkhya Critique: The critique of Sāṅkhya's puruṣa and prakṛti doctrine is presented, highlighting logical inconsistencies regarding agency (kartṛtva) and liberation.
• Mimāṃsā Critique: The critique of Mimāṃsā's reliance on Vedic rituals, its understanding of Dharma as solely ritualistic, and its rejection of an omniscient creator are discussed, alongside the Jain refutation of the Mimāṃsā approach to pramāṇa.
• Buddhism Critique: The Buddhist concept of śūnyatā (emptiness) and anātman (no-soul) is challenged, particularly the idea of causal continuity without an enduring self. The Jain critique of Buddhist concepts like kṣaṇika-vāda (momentariness) and nirvāṇa is detailed.
• Nyaya-Vaisheshika Critique: The text examines and refutes the Nyaya-Vaisheshika concepts of * Ishwara* (creator), padārthas (categories), and the nature of pratyakṣa and anumāna.

8. Jain Principles (Tattvas) - Detailed (Pages 66-70, 439-442):

• The nine tattvas are explained in detail, including the characteristics of jīva and ajīva. The classification of ajīva into dharma, adharma, ākāśa, kāla, and pudgala is provided. The text explains the concept of puṇya and pāpa as karmic matter, āśrava as the influx of karma, saṃvara as its cessation, bandha as bondage, nirjarā as the shedding of karma, and mokṣa as liberation.

9. The Nature of Pramāṇa (Epistemology) (Pages 70-71, 411-423):

• The text discusses the Jain understanding of pratyakṣa (direct perception) and parokṣa (indirect perception/inference). It highlights the importance of svasamvedana (self-cognition) in direct perception.
• It clarifies the categories of knowledge within matijñāna (sense perception and inference) as avakagraha (initial perception), īhā (analysis), avāya (determination), and dhāraṇā (retention).
• The text refutes other schools' explanations of perception and inference, particularly the Buddhist concept of momentary cognition.

10. Nature of Reality (Anekānta) (Pages 396-410, 617-698):

• A significant portion is dedicated to explaining and defending the Jain doctrine of anekānta (multi-faced reality). The text shows how various philosophical assertions, when analyzed, ultimately point towards the anekānta view to avoid logical contradictions and paradoxes.
• The text critiques the atomistic view of Vaisheshika and the momentary nature of reality in Buddhism.

11. Miscellaneous Debates and Rebuttals (Pages 41-177):

• The text engages in detailed refutations of arguments proposed by other schools, often highlighting contradictions or logical fallacies within their systems.
• The Jain perspective is consistently presented as the most rational and comprehensive.

Overall Summary:

This volume of "Shaddarshan Samucchay Satik Sanuwad" provides a detailed exposition of four major Indian philosophical systems from a Jain perspective. It meticulously explains the core tenets of Jainism, including its nine tattvas, and then proceeds to analyze and critique the philosophical positions of Vaisheshika, Mimamsa, and Lokayata (Cārvāka). A significant portion of the text is dedicated to refuting the concept of a creator God (Ishwara) prevalent in other traditions and establishing the Jain worldview based on karma, transmigration, and liberation through the Three Jewels (ratnatraya). The commentary also highlights the Jain emphasis on anekānta and syādvāda as crucial epistemological and ontological principles that resolve apparent contradictions. The detailed critiques demonstrate a deep engagement with contrasting philosophical viewpoints, aiming to establish the superiority and completeness of Jain philosophy.