Shrimad Bhagdwadgita Ke Vishwarup Darshan Ka Jain Darshanik Drushti Se Mulyankan

Here is a comprehensive summary in English of the Jain text "Shrimad Bhagwadgita ke Vishwarup Darshan ka Jain Darshanik Drushti se Mulyankan" by Nalini Joshi, based on the provided pages:

Book Title: Shrimad Bhagwadgita ke Vishwarup Darshan ka Jain Darshanik Drushti se Mulyankan (An Evaluation of the Vishwarupa Darshan of the Shrimad Bhagwad Gita from a Jain Philosophical Perspective) Author: Dr. Nalini Joshi Publisher: ZZ_Anusandhan

This research paper by Dr. Nalini Joshi critically examines the "Vishwarupa Darshan" (Vision of the Universal Form) chapter of the Bhagavad Gita from a Jain philosophical viewpoint. The author acknowledges the profound impact and veneration of this chapter within the Vedic tradition, with scholars like Adi Shankaracharya, Dr. Radhakrishnan, and Lokmanya Tilak praising it. However, she expresses the necessity of evaluating it through the lens of Jain philosophy.

Background, Context, and Significance of Vishwarupa Darshan:

• The Gita, situated within the Bhishma Parva of the Mahabharata, is described as a "philosophical poem." The author notes the challenge of accepting that the entire 700-verse Gita was delivered on a battlefield, suggesting the possibility of interpolations.
• The Vishwarupa Darshan is the eleventh chapter of the Gita. It follows Krishna's discourse on "Vibhuti Yoga" (Manifestations of the Divine) in the tenth chapter, where he declared various potent and magnificent beings as his manifestations.
• This discourse sparks Arjuna's curiosity to witness the comprehensive and magnificent form of the Supreme Being, acknowledging his own limitations in seeing it with mortal eyes.

Nature and Description of Vishwarupa Darshan:

The paper outlines the key points of the Vishwarupa Darshan as described in the eleventh chapter:

1. Arjuna's curiosity and declaration of inability to see the universal form.
2. Krishna's display of numerous, varied, divine forms with countless heads, arms, eyes, and adornments, granting Arjuna divine vision.
3. Sanjaya's narration of forms with many mouths, eyes, ornaments, weapons, garlands, and fragrances, and the experience of a thousand-sun radiance.
4. Arjuna witnessing all beings, Brahma, Vishnu, Mahesh, Yakshas, Kinnaras, Gandharvas, Adityas, Indras, Rudras, Maruts, Siddhas, and armies of kings, including the Kauravas, Bhishma, Drona, and Karna, within Krishna's divine body.
5. Observing the five great elements (earth, water, fire, air, ether) and celestial bodies like the sun and moon within the same form.
6. Witnessing the terrifying, awe-inspiring form with gaping mouths, entering the mouths of warriors, a radiant, unbearable splendor, and the subsequent transformation into a fierce, four-armed deity with a crown and discus, causing distress to the three worlds and Arjuna himself.
7. Krishna revealing himself as Time (Kala), the destroyer of worlds, confirming the inevitable death of all warriors, and positioning Arjuna as a mere instrument for the ensuing battle.
8. A terrified Arjuna repeatedly bowing to the divine person.
9. Arjuna expressing shame for his previous behavior and requesting Krishna to revert to his original form.
10. Krishna explaining that this vision is a result of his grace and yogic power, unattainable through Vedic rituals, sacrifices, studies, charity, actions, or austerities.
11. Krishna's final instruction: This vision is only possible through singular devotion, leading to knowledge, vision, and entry into the Supreme Being. Those who behave equitably, act without attachment, are devoted, and are free from enmity towards all beings, become one with the Divine.

Jain Philosophical Evaluation of Key Aspects:

The author then proceeds to analyze each point from a Jain perspective:

1. Arjuna's Curiosity and Inability:

   • Jainism acknowledges the human quest for understanding the universe's nature, as seen in Upanishads and the Acharanga Sutra.
   • However, posing such profound questions and seeking such visions on a battlefield is questioned as illogical.
   • Jainism asserts that the vision of the universal form is a form of special knowledge that manifests through spiritual progress via faith, conduct, and self-effort.
   • The omniscient beings (Kevalis) possess this knowledge but cannot transfer it. Arjuna's admitted inability to see it with mortal eyes, and Krishna granting this, is problematic from a Jain standpoint.

2. Krishna's Display of Form and Granting Divine Vision:

   • (a) Displaying the Universal Form: Jainism does not accept any creator, preserver, or destroyer of the universe, nor any divine being encompassing the universe within itself. Omniscient beings do not display the universe in such a miraculous or spectacular manner. Their knowledge is expressed through words. The concept of a universal form being displayed through a physical body, even with divine vision, is not supported.
   • While acknowledging that celestial beings (Devas) have subtle bodies (Vaikriyic) and can manifest various forms, the paper questions Krishna's status as human while claiming to be God or Supreme Soul.
   • If Krishna's power is yogic, then Jain ascetics also possess immense powers, but Jain scriptures do not permit their demonstration upon request.
   • (b) Granting Divine Vision: The "divine eyes" granted by Krishna are interpreted as "knowledge eyes" (Jnana Chaxu) in Jainism. However, these are attained through personal effort, not granted by another. Jainism emphasizes the independence of souls, and one soul does not interfere with another's spiritual powers. The temporary divine sight granted to Arjuna could be loosely analogous to Anavasthit Avadhijnana (a type of clairvoyance), but this too would only reveal things as they are, not in a terrifying or wondrous manner. It might be considered Ku-avadhijnana (inferior clairvoyance).

3. Incompleteness of the Vision by Sanjaya and Arjuna:

   • The descriptions by Sanjaya and Arjuna lack coherence and comprehensiveness. While the Gita mentions nature's role in creation, the vision primarily focuses on celestial beings and warriors, omitting flora, fauna, oceans, rivers, hell realms, and animal realms.
   • The author suggests that Arjuna's vision was limited by his capacity and Krishna's intention. The emphasis on deities aligns with Krishna's claim of divinity and the war context.
   • From a Jain perspective, a Vitragi (one free from passions), like a Tirthankara or Kevali, would not perform such a partial vision for a practical goal like inspiring a battle, as it would be impossible and inconsistent with their detachment.

4. Arjuna's Fear and Distress:

   • Jain philosophy posits that true knowledge obtained through the omniscient's enlightenment is accepted with equanimity, without fear or distress.
   • Arjuna's reaction is attributed to his lack of true spiritual maturity and the overwhelming nature of the vision, not to the inherent truth of the vision itself.

5. Krishna as Time (Kala) and Inciting to Battle:

   • (a) Krishna's Declaration as Time: The paper discusses the human experience of natural calamities and war as manifestations of "Time," "Yama," or "Death." However, it questions whether this is a philosophical reality or a human projection of emotions onto the concept of time.
   • Jainism, while acknowledging various theories of causation (Time, Nature, Karma, Destiny), does not view "Time" as a direct instrumental cause. Time is an eternal, unchanging substance that serves as a basis for change. Jainism does not have a concept of a "Death" deity or a god like Yama. Life span is determined by karma, and at its end, the soul transitions to another state according to its karma.
   • (b) Arjuna as a Mere Instrument: The command "Be merely an instrument, O Arjuna" is problematic from a Jain perspective. While acknowledging that various factors serve as instruments for experiences, inspiring someone to cause death or harm is considered entirely wrong. Jain ethics emphasize non-violence towards all beings. Inspiring someone to be an instrument of death, even based on philosophical reasoning, is contrary to Jain principles.

6. Arjuna's Reverence, Shame, and Request to Revert:

   • The chapter depicts Krishna transforming through various forms: the cosmic form, the fearsome form of Time, the gentle four-armed Vishnu, and finally, the human Vasudeva.
   • The author notes that Jain history and scriptures also contain accounts of miraculous events, citing examples from the lives of Bhagwan Mahavir and other Jain monks (like carrying Mount Meru, sky-walking, shapeshifting).
   • If the Vedic tradition and Jainism both accept accounts of the miraculous, one cannot be dismissed while accepting the other without bias. Both traditions acknowledge the spiritual powers of their revered figures. Jain accounts often emphasize these as virtues for spreading Dharma, while Vedic accounts may focus on aesthetics and devotion.
   • While Jainism accepts the miraculous, the description of the universal form in Jain texts, when it occurs (like in descriptions of heavens and hells), is factual, not terrifying or awe-inspiring.
   • Crucially, these miraculous displays in Jain tradition are not used to incite war or violence, unlike Krishna's explicit statement in the Gita.

7. Vision Through Divine Grace, Not Other Means:

   • Krishna emphasizes that this vision is granted through his grace and yogic power, and is unattainable through other means.
   • Jainism does not believe in divine grace or the existence of such a Supreme God. Spiritual progress is solely dependent on self-effort, faith, right knowledge, and right conduct (Ratnatraya).
   • The Jain path does not require external grace. Through the purification of karma and self-effort, a soul can attain its ultimate potential and understand the universe.
   • The paper questions the Vedic tradition's own logic in prioritizing divine grace over other spiritual practices like knowledge, devotion, and karma yoga.

8. Krishna's Final Statement and the Nature of the Supreme Soul:

   • (a) Vision Through Singular Devotion: The paper argues that even from the Gita's perspective, Arjuna is not a singular devotee of Krishna at this point but rather a brother, friend, and charioteer. His devotion deepens after witnessing the vision, suggesting a reversal of cause and effect. This also implies partiality on Krishna's part, which could be seen as a contradiction to his claim of divinity.
   • (b) Becoming the Supreme Soul: The paper finds a strong resonance with Jain philosophy in Krishna's statement that one who acts equitably, is absorbed in self-contemplation, is devoted to the soul, is free from worldly attachments, and harbors no ill will towards any being, becomes the Supreme Soul.
   • The core difference lies in Jainism's view that the soul is inherently the Supreme Soul, needing only to shed karmic impurities through Ratnatraya to realize its true nature. There is no progression towards a Supreme God, but rather the realization of one's own inherent divinity.

Summary and Conclusion:

• Both Vedic and Jain traditions use the concept of "Purusha" in relation to the universe. The Gita presents an "astonishing, cosmic Purusha," while Jainism describes the universe with a specific anthropomorphic shape without such miraculous attributes.
• In the Mahabharata, Krishna is considered an avatar of Vishnu for the purpose of establishing Dharma, protecting the righteous, and destroying evil. Jainism, however, identifies Krishna as a Vasudeva, one of the 63 illustrious persons, and notes that his actions (like enemy killing) have led him to the Naraka (hellish) realm, with future liberation expected.
• Krishna showing the universal form in his mouth to Yashoda is distinct from the Gita's vision. Jain omniscients describe the universe but do not reveal it visually.
• The "divine vision" granted by Krishna is not found in Jainism. Knowledge is attained through the decay of obscuring karma, not by the grace of another.
• While Jain ascetics can theoretically spread their soul-substance throughout the universe (lokapurana samudghata), it is a theoretical concept and not a visible display.
• The Gita's emphasis on singular devotion and divine grace for this vision is contrasted with Jainism's reliance on self-effort, soul-purification, and the power of the soul.
• The Vishwarupa Darshan is considered by many scholars to be an interpolation in the Gita, inserted for its importance within the Vedic tradition. The author finds it logically inconsistent to inspire Arjuna to war through such a vision on a battlefield.
• However, due to Jainism's anekantavada (theory of manifold aspects), the vision cannot be entirely dismissed as false. Jainism recognizes Vasudeva Krishna's personality and yogic powers.
• Acknowledging the miraculous elements in Jain history, the author suggests that the Vishwarupa Darshan can be viewed from a poetic and devotional perspective, aiming to enhance the influence of the devotional path.

In essence, the paper meticulously analyzes the Vishwarupa Darshan of the Bhagavad Gita, highlighting its philosophical underpinnings and then critically evaluating them against the core tenets of Jain philosophy, pointing out significant divergences in their understanding of divinity, spiritual attainment, and the nature of reality.