Source Book In Jaina Philosophy - Book Summary

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This book, "A Source Book in Jaina Philosophy," authored by Devendra Muni Shastri and translated into English by Dr. T. G. Kalghatgi, edited by Dr. T. S. Devodoss, serves as an exhaustive and authoritative introduction to Jaina philosophy. Published by Sri Tarak Guru Jain Granthalaya, it aims to provide scholars and general readers with a comprehensive understanding of this ancient and profound philosophical tradition.

The book is structured into six parts, covering the multifaceted aspects of Jaina thought:

Part 1: Nature of Darśana & Darśanika Literature

Darśana: A Synoptic Study: This section defines darśana as the intellectual capacity for discrimination, deriving from the root drs (to see). It emphasizes darśana as perception, encompassing sense perception, logical inquiry, and intuitive insight into the soul. It highlights darśana as a holistic, synoptic view of life and the world, distinct from the particularistic approach of science or the aesthetic focus of poetry. The origin of darśana is traced to human curiosity, wonder, doubt, and the inherent capacity for intellectual discrimination, differentiating it from mere faith. The distinction between darśana and Western philosophy is drawn, with darśana aiming for self-realization and liberation from suffering, while Western philosophy is often seen as more intellectual or material.
Jaina Canonical Literature and its Development: This part outlines the evolution of Jaina philosophical literature, classifying it into five periods: the Age of Āgamas, the Age of the Anekānta view, the Age of Pramāṇaśāstra, the Age of Neo-Nyāya, and the Modern Age. It details the Dvādaśānga (twelve Angas) as the core canonical literature, discussing its structure (Anga-praviṣṭa and Anga-bāhya) and linguistic eras (Ardhamāgadhī and Jaina Mahārāṣṭrī Prākṛt). It also touches upon the philosophical discussions within the Āgamas, the role of commentaries, and key works like Tattvārthasūtra as pivotal in the development of Jaina logic and philosophy.

Part 2: Discussion of Prameya This section delves into the ontological categories of Jaina philosophy:

Lokavāda (Cosmology): Explains the Jaina understanding of the universe (Loka) and the space beyond it (Aloka). It describes the universe as a structured cosmos with distinct realms—Upper, Middle, and Lower—and the eternal, beginningless, and endless nature of fundamental substances. The role of Dharma (motion) and Adharma (rest) as principles governing motion and rest is highlighted. The book details the layered structure of the hellish realms (Adholoka), the inhabited regions of the Middle Universe (Madhyaloka), and the celestial abodes of gods in the Upper Universe (Urdhvaloka), culminating in the Siddhaśilā, the abode of liberated souls.
Tattvavāda (Metaphysics): This section explores the fundamental principles (Tattvas) of Jaina metaphysics. It discusses the Jaina view of reality as comprising six eternal substances (Ṣaḍdravya)—Jīva (soul), Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), and Kāla (time). It outlines the Pañcāstikāya view, where Pudgala, Jiva, Dharma, Adharma, and Ākāśa are considered extended substances. It also details the seven Tattvas essential for spiritual liberation: Jīva, Ajīva, Āśrava (influx), Bandha (bondage), Saṁvara (stoppage of influx), Nirjarā (shedding of karmas), and Mokṣa (liberation). The concept of Punya (merit) and Pāpa (demerit) are also discussed as contributing factors to the cycle of karma and rebirth.
Ātmavāda (Concept of Ātman/Soul): This chapter analyzes the Jaina concept of the soul (Jīva or Ātman). It contrasts the Jaina view with materialistic conceptions, the soul as Prāṇa (life force), and the soul as mind. The Jaina perspective posits the soul as an eternal, indestructible, and inherently conscious substance (cetana). It discusses the soul's capacity for contraction and expansion to pervade the body it occupies, its formless yet knowable nature through intellect, and its infinite pradeśas (space-points). It highlights the Jain concept of the soul as a unique, individual substance, distinct from both matter and other souls, and contrasts it with various Upanishadic and Buddhist views. The soul's inherent qualities of consciousness, bliss, and infinite energy are emphasized.
Ajīvatattva (Non-living Substance): This section provides a comprehensive study of the non-living substances (Ajīva) in Jaina metaphysics: Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), and Kāla (time). It explains their eternal, fundamental nature, their attributes, and their roles in the cosmic order. The book delves into the specific characteristics of each substance, including the atom (paramāņu) and its properties, the functions of motion and rest, the all-pervading nature of space, and the linear progression of time. It draws parallels and contrasts with modern scientific concepts like atoms and ether.
Pudgala (Matter): A Study: This chapter focuses on Pudgala (matter), defining it as that which integrates and disintegrates. It details the concept of the atom (paramāņu) as the smallest indivisible unit and its combinations forming molecules (skandha). The chapter explains the inherent qualities of matter like touch, taste, smell, and color, and discusses their scientific plausibility, as well as the Jaina classification of matter into subtle and gross forms.
Principle of Punya (Merit) & Pāpa (Demerit): This section clarifies that Punya and Pāpa are considered ajīvatattva (non-living substances) in their material form (dravya-punya, dravya-pāpa), while the associated mental, vocal, and bodily activities are jīva-rupa (bhāva-puṇya, bhāva-pāpa). It elaborates on the nine types of meritorious deeds (Punya) and the eighteen cardinal sins (Pāpa). The philosophical perspective of Jainism views both Punya and Pāpa as forms of bondage, though Punya is considered superior for spiritual progress, leading ultimately to liberation.
Principle of Āśrava (Influx): This chapter explains Āśrava as the influx of karmic particles into the soul due to the soul's activities (yoga) driven by passions (kaṣāya), negligence (pramāda), vowlessness (avirati), and wrong belief (mithyātva). It categorizes Āśrava into five primary causes and differentiates between bhāvāsrava (psychic influx) and dravyāsrava (material influx).
Principles of Saṁvara & Nirjarā: Saṁvara is presented as the principle that checks the influx of new karmas, achieved through self-restraint, vigilance, and righteous conduct. Nirjarā is the process of shedding off previously accumulated karmas, primarily through austerities (tapas) and conscious effort (sakāma nirjarā), as opposed to the natural exhaustion of karma (akāma nirjarā). The book details the twelve types of austerities (tapas) that facilitate Nirjarā.
Principle of Bandha & Mokṣa: This section discusses Bandha (bondage) as the association of karmic matter with the soul, differentiating between dravya-bandha (material bondage) and bhāva-bandha (psychic bondage). It elaborates on the four types of karma bondage: Prakṛti, Sthiti, Anubhāga, and Pradeśa. Mokṣa (liberation) is presented as the ultimate goal, achieved by eradicating all karmic matter. The book outlines the pathways to Mokṣa, emphasizing the Jaina Tri-ratna (Three Jewels): Right Faith (Samyagdarśana), Right Knowledge (Samyagjñāna), and Right Conduct (Samyagcāritra). It contrasts the Jaina conception of Mokṣa with those of Vedic and Buddhist traditions, highlighting the Jaina emphasis on the soul retaining its individual pure consciousness.

Part 3: Pramāņavāda (Theory of Valid Knowledge)

Syādvāda: The Basis of Jaina Philosophy: This chapter defines Syādvāda as the logical expression of Anekāntavāda (the principle of manifoldness of reality). It clarifies that "syāt" signifies "from a particular viewpoint" rather than doubt, emphasizing a nuanced and comprehensive understanding of reality. Syādvāda is presented as a rejection of dogmatism and a promoter of intellectual non-violence.
Saptabhaṅgī: A Discussion: This section elaborates on Saptabhaṅgī, the seven-fold predication system that logically expresses Anekānta. It explains how Syādvāda uses affirmation, negation, and inexpressibility (avaktavya) in various combinations to describe the complex nature of reality, demonstrating that apparent contradictions are resolved by considering different viewpoints.
Nikṣepavāda: A Study: This chapter explains Nikṣepavāda, a linguistic methodology for determining the exact meaning and usage of words. It outlines four prominent nikṣepas: Nāma (name), Sthāpanā (designation), Dravya (substance/prior state), and Bhāva (mode/present state), highlighting their role in precise philosophical discourse.
Nayavāda: A Study: This section introduces Nayavāda, the theory of viewpoints, as the psychological basis of Anekānta. It classifies nayas into dravyārthika (substance-oriented) and paryāyārthika (mode-oriented), and further into seven specific nayas (Naigama, Sangraha, Vyavahāra, Rjusūtra, Śabda, Samabhirūḍha, Evambhūta). It emphasizes Nayavāda's role in providing a comprehensive understanding of reality by acknowledging multiple valid perspectives.
Jñānavāda: An Analysis (Theory of Knowledge): This chapter delves into the Jaina theory of knowledge (Jñānavāda), detailing the five types of knowledge (Mati, Śruta, Avadhi, Manahparyaya, Kevala) and their classifications. It discusses the nature of the soul (Jīva) as consciousness (cetana), its relationship with knowledge, and the process of acquiring knowledge through sense-organs, mind, and direct intuition. It contrasts Jaina epistemology with other Indian philosophical systems.
Pramāṇa: A Study: This section examines Pramāņa (valid sources of knowledge). It discusses the Jaina acceptance of two primary pramāṇas: Pratyakṣa (direct perception) and Parokṣa (indirect perception), with Parokṣa further divided into Anumāna (inference), Upamāna (comparison), and Āgama (testimony). It contrasts the Jaina view with other Indian philosophies on the nature and validity of knowledge.

Part 4: Karma vāda (Doctrine of Karma)

Karmavāda: A Synopsis: This section provides a comprehensive overview of the Jaina doctrine of Karma. It discusses the immense literature dedicated to the theory of karma in Jainism, its historical context, and its relationship with other Indian philosophical doctrines like Kālavāda, Svabhāvavāda, Niyativāda, Yādṛcchāvāda, Bhūtavāda, Puruṣavāda, and Daivavāda. It critically examines the Jaina synthesis of determinism and free will, emphasizing the role of self-effort (Puruṣārtha) alongside karmic influences. The book details the Jaina view of karma as material particles (dravyakarma) that attach to the soul due to psychic activities (bhāvakarma). It elaborates on the eightfold classification of karma, the processes of their influx (Āśrava), bondage (Bandha), stoppage (Saṁvara), and shedding (Nirjarā), culminating in liberation (Mokṣa).

Overall Contribution: "A Source Book in Jaina Philosophy" aims to be a foundational text for understanding Jaina thought. It meticulously explains core Jaina concepts, from the nature of reality and knowledge to the intricate workings of karma and the path to liberation. The book emphasizes the Jaina commitment to a rational, analytical, and comprehensive approach to truth, embodied in the principles of Anekānta and Syādvāda, fostering intellectual tolerance and a nuanced understanding of complex philosophical issues. The translation and editing by esteemed scholars ensure its accessibility and authority for a global readership.