Shraman Gyan Mimansa - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Gyan Mimansa" by Professor Bhagchandra Jain, focusing on the key philosophical concepts discussed:

Shraman Gyan Mimansa: A Comparative Study of Jain and Buddhist Epistemology

This text, "Shraman Gyan Mimansa" by Professor Bhagchandra Jain, delves into the intricate philosophical underpinnings of knowledge, particularly comparing and contrasting the Jain and Buddhist traditions. The central theme revolves around the concept of Pramana (Means of Valid Knowledge) and its various facets, as well as related philosophical ideas like Naya (Standpoints) and Anekantavada (Non-absolutism).

Core Principles of Jain Epistemology:

Tri-Ratna (Three Jewels): The text begins by emphasizing that in Shraman culture (Jainism and Buddhism), Samyak Gyana (Right Knowledge) holds as much importance as Samyak Charitra (Right Conduct). Both are founded on Samyak Darshana (Right Faith), and ultimately, liberation (Nirvana) depends on these three pillars.
Knowledge and Perception (Jnana and Darshana):
- Darshana: This is considered a basic, formless awareness or perception of existence. It's an initial, undifferentiated experience of a subject. In Buddhism, it's akin to Nirvikalpaka (without conceptualization). Jainism, however, places it outside the category of Pramana.
- Jnana: This is knowledge that arises when Darshana becomes "embodied" or conceptualized, grasping the specific qualities of an object. It is discriminative and volitional (Savikalpaka). Jainism considers this as Pramana.
Pramana (Means of Valid Knowledge):
- The text traces the logical development of the concept of Pramana, highlighting contributions from various Indian philosophical schools like Nyaya-Vaisheshika, Mimamsa, and Buddhism.
- Key Buddhist Contributions: Dingnaga's introduction of "self-awareness" (Sva-samvitti) and Dharmakirti's "non-deceptive" (Avipratipati) nature of knowledge are noted.
- Jain Contribution: Jain acharyas like Samantabhadra and Siddhasena introduced the concept of "self-illuminating" (Sva-para-abhasaka) for Pramana. Akalanka further refined this by defining Pramana as Avimsamadi-Jnana (non-erroneous knowledge), emphasizing that true knowledge accurately reflects or leads to the attainment of the external object.
- Disagreement on Nirvikalpaka: A significant point of contention is whether Nirvikalpaka (undifferentiated perception) or Savikalpaka (differentiated knowledge) is Pramana. Buddhism primarily accepts Nirvikalpaka, while Jainism insists on Savikalpaka as Pramana, arguing that Nirvikalpaka is insufficient for practical life and definitive knowledge.
Types of Knowledge in Jainism:
- Mati-Jnana (Sensory and Mental Knowledge): This is Paroksha (indirect) knowledge acquired through the senses and mind, with the aid of external factors. It progresses through stages:
  - Avagraha (Perception): Initial apprehension of an object, either vague (Vyanjana-avagraha) or clear (Artha-avagraha).
  - Iha (Inquiry): Investigating the object's characteristics.
  - Avasaya (Determination): Reaching a definite conclusion about the object.
  - Dharana (Retention): Retaining the knowledge for future recall.
- Shruta-Jnana (Scriptural/Auditory Knowledge): Acquired through verbal testimony.
- Avadhi-Jnana (Extrasensory Perception): Direct knowledge of subtle or distant objects.
- Manah-Paryaya-Jnana (Telepathy): Direct knowledge of others' thoughts.
- Kevala-Jnana (Omniscience): Absolute and complete knowledge.
Jain View on Error (Mithya-Jnana): Jainism attributes error to sensory defects or misinterpretations. It refutes Buddhist theories like Asat-khyati (perception of the non-existent) and Atma-khyati (projection of one's own mind) and aligns with the Viparyaya-khyati (misperception) similar to Nyaya, where the object is real but its apprehension is mistaken due to faulty sensory input.

Comparison with Buddhist Epistemology:

Chitta Vithi (Stream of Consciousness): The text draws a detailed comparison between Jain Mati-Jnana and the Buddhist concept of Chitta Vithi. Both describe the process of cognizing an object through various stages involving sensory input, mental processing, and determination.
Stages of Cognition: The text maps the stages of Buddhist Chitta Vithi (Bhavanga, Bhavanga Chalana, Bhavanga Vichchheda, Pancha Dwaravajjana, Chakshur-vijnana, Samparicchinna, Santirana, Votpana, Javana, Tadaramana) to the Jain stages of Mati-Jnana (Darshana, Avagraha, Iha, Avasaya, Dharana).
Sensory Input: Jainism considers sight (Chakshu) and mind (Manas) as Aprapsyakari (non-contacting) senses, while other senses are Prapsyakari (contacting). Buddhism has varied views, with some schools accepting sight as non-contacting and others denying the independent existence of senses, attributing perception to consciousness.
Mind (Manas): Jainism considers the mind as a subtle, omnipresent internal sense (Anindriya) made of subtle matter (Pudgala). Buddhism views "Chitta" or "Vijnana" as the mental faculty, sometimes giving it a more abstract, mind-like existence, though the exact nature varies across schools.
Abhijnas and Janna Siddhis: Jain Avadhi-Jnana and Manah-Paryaya-Jnana are compared to Buddhist Abhijnas (supernatural powers), with similarities noted between Jain concepts and specific Abhijnas like Divya-Chakshu (divine eye) and Para-chitta-vijnana (knowledge of others' minds).
Kevala-Jnana and Sarvajnatva: Both traditions believe in ultimate knowledge. While both use "Sarvajnatva" (omniscience), the text notes a distinction in Buddhist thought, where Buddha's omniscience was initially considered limited to what is essential for liberation (Heyopadeya Tattva) rather than a comprehensive knowledge of all particulars. Jainism generally accepts universal omniscience.

Naya-Vada and Anekantavada:

Naya-Vada (Doctrine of Standpoints): This doctrine asserts that knowledge is always relative to a particular perspective or standpoint. Jainism extensively uses Nayas (like Dravyarthika, Paryayarthika, Nischaya, Vyavahara) to understand the multifaceted nature of reality. While Buddhism also employs different perspectives, Jainism's systematic development and integration of Nayas are highlighted as a unique contribution.
Anekantavada (Non-absolutism): This is a cornerstone of Jain philosophy, asserting that reality has infinite aspects, and any single perspective presents only a partial truth. It rejects absolutistic claims.
- Vibhajyavada (Analysis/Distinction): The text draws a parallel between Buddha's Vibhajyavada and Jain Anekantavada. Buddha used Vibhajyavada to offer nuanced answers to complex questions, avoiding extreme positions.
- Syadvada (Conditional Predication): Jainism's verbal expression of Anekantavada is Syadvada, which uses the qualifier "Syat" (perhaps, from a certain standpoint) to express multifaceted truths.
- Development of Anekantavada: The text traces the development of Anekantavada from simpler forms (like two standpoints: Asti and Nasti) to the more sophisticated Saptabhangi (Seven-fold Predication) and Dvinaya (Two Nayas).
- Buddha's Approach: While Buddha's Vibhajyavada aimed for balanced views, the text suggests that in later stages, it might have leaned towards certain absolutes, whereas Jainism consistently maintained the principle of non-absolutism through Anekantavada.

Other Philosophical Concepts:

Shakti (Potentiality): The concept of inherent potential in substances is discussed, with Jainism supporting an intangible power within matter.
Paramanu-Vada (Atomism): The text compares Jain atomism with Buddhist atomism, noting similarities and differences in their understanding of the atomic structure and composition of matter.
Kshanika-Vada (Momentariness): Jainism, while accepting the impermanence of phenomena, rejects the extreme Buddhist notion of momentariness that leads to the destruction of the entity itself, arguing it would negate the possibility of action and knowledge.

Conclusion:

"Shraman Gyan Mimansa" provides a detailed comparative analysis of Jain and Buddhist epistemological frameworks. It highlights the shared emphasis on right knowledge and conduct but also elucidates the distinct philosophical nuances, particularly in the understanding of Pramana, Naya, and Anekantavada, where Jainism's contribution is presented as a robust and systematically developed system. The work emphasizes the profound philosophical insights of both traditions, stemming from their shared Shraman heritage.