Srushtivad Ane Ishwar

Here's a comprehensive summary of the Jain text "Srushtivad Ane Ishwar" by Ratnachandra Maharaj, based on the provided pages:

Book Title: Srushtivad Ane Ishwar (Creationism and God) Author: Muni Shri Ratnachandraji Maharaj Publisher: Shri Jain Sahitya Pracharak Samiti

Overall Purpose and Argument:

The book "Srushtivad Ane Ishwar" by Muni Shri Ratnachandraji Maharaj critically examines various theories of creation (Srushtivad) and the concept of God (Ishwar) from a Jain perspective. The author, a renowned scholar and "Shatavadhani" (one who can remember hundreds of things simultaneously), aims to refute the prevalent belief in a creator God and advocate for the Jain philosophical standpoint on the origin and nature of the universe. The core argument, deeply rooted in Jainism, is that the universe is eternal, uncreated, and governed by its own inherent laws, rather than being the product of a divine creator.

Key Themes and Arguments:

1. Critique of Creationism (Srushtikartrutvavad): The book systematically analyzes and debunks the idea of a creator God prevalent in various religions and philosophical systems. It highlights the inconsistencies, contradictions, and logical fallacies found in these theories.

2. Analysis of Vedic Creation Theories:

   • Deva-vad: It examines the concept of a world created by multiple gods, finding it flawed and indicative of an early stage of religious thought where prayers were directed to various deities for material gains.
   • Brahma-vad: The text discusses the belief in the universe originating from Brahma, noting the philosophical discussions in the Upanishads that move towards an abstract, all-pervading Brahman.
   • Ishwar-vad: It delves into the concept of a single, supreme God as the creator, identifying Indra and later Ishwara (Vishva) as specific manifestations. The text points out the logical questions raised about an omnipotent, unembodied God performing creation.
   • Prakriti-vad (Samkhya): The book explores the Samkhya philosophy, which posits Prakriti (primordial matter) as the material cause and Purusha (consciousness) as the instrumental cause of the universe. It analyzes the twenty-five tattvas (principles) in Samkhya.
   • Kala-vad, Swabhav-vad, Niyati-vad, Yadrichha-vad: It discusses theories attributing creation to Time, inherent nature, destiny, or chance, often found in Vedic and other Indian philosophical traditions. The author critiques these by highlighting their limitations in explaining the complexity and order of the universe.
   • Purusha Sukta: The text analyzes the famous Purusha Sukta from the Vedas, which describes the cosmic being from whose body the universe and its elements are born. It scrutinizes the allegorical nature of this description and its anthropomorphic elements.
   • Deva-vad (Polytheism to Monotheism): It traces the evolution from polytheism (worship of many gods) to monotheism (worship of one God) within Vedic thought, noting that the concept of "one God" (Brahman) emerged later.

3. Analysis of Creation Theories in Other Religions:

   • Christian Creation: The book details the Genesis account of creation, focusing on the seven days of creation, the formation of Adam and Eve, the concept of original sin, and the subsequent punishment and expulsion from Eden. It highlights the narrative elements and the human-like attributes ascribed to God.
   • Muslim Creation: It outlines the Islamic perspective on creation, emphasizing Allah as the sole creator, the six days of creation, the creation of Adam from clay, the role of Iblis (Satan), and the concept of divine will (Qadar). It also touches upon the afterlife concepts of Heaven and Hell.
   • Parsi Creation: The text describes the Zoroastrian belief in Ahura Mazda as the supreme creator, the existence of Amesha Spentas (archangels), the spiritual and material aspects of creation, and the Zoroastrian emphasis on free will and good deeds.

4. Jain Perspective on the Universe:

   • Loka-vad (The Jain Concept of the Universe): This is the central Jain thesis presented. The book emphasizes that the Jain worldview posits the universe (Loka) as eternal, uncreated, and composed of six fundamental, co-eternal substances (Dravyas): Jiva (soul/consciousness), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time).
   • No Creator God: The Jain perspective explicitly rejects the notion of an Ishwar (creator God) in the sense of a being who brought the universe into existence. The universe is considered self-existing and eternally cyclical, undergoing phases of creation and destruction (Utsarpini and Avsarpini) governed by inherent karma and cosmic laws.
   • Eternal and Uncreated Universe: The Jain view asserts that the universe has no beginning and no end. It is not created by any external entity.
   • Karma and Causality: The existence and functioning of the universe are explained through the principles of karma, causality, and the inherent nature of substances. The actions and consequences (karma) of beings, including souls (Jiva), are seen as the driving force behind worldly existence and its transformations.
   • Rejection of Anthropomorphism: Jainism criticizes the anthropomorphic descriptions of God found in other religions, where God is depicted with human-like qualities, desires, or limitations.
   • Adherence to Logic and Direct Perception: The Jain approach emphasizes rational inquiry, direct perception (Pramana), and logical reasoning (Syadvada – the doctrine of manifold aspects) to understand reality, rather than blind faith or reliance on scripture alone.
   • Jain "Gods" (Arhats and Siddhas): The book clarifies that in Jainism, the term "God" (Ishwar) refers to liberated souls (Siddhas) or perfected beings (Arhats) who have attained omniscience and omnipotence after exhausting their karma. They are revered as exemplars and guides but not as creators of the universe. Their liberation is achieved through their own self-effort and spiritual discipline.

5. Scientific Parallels: The book also touches upon scientific discoveries and theories, such as the age of the Earth, the formation of Himalayas, the properties of radium, Einstein's theory of relativity, and the nature of energy. It attempts to find parallels or contrasts between scientific understanding and Jain philosophy, often highlighting how scientific explanations align more with a mechanistic, law-governed universe than a creationist one. The author uses scientific findings to further argue against a creator God.

Structure and Content:

The book is structured to systematically dismantle creationist theories by examining them point-by-point and then presenting the Jain alternative. It includes:

• Introduction and Acknowledgements: Pages 1-5 detail the publication details, acknowledgements to supporters, and patrons.
• Preface (Prakashak nu Nivedan): Pages 6-7 by Dhirajlal K. Turkhia and Kalyanmalji Vaid, outlining the book's genesis and purpose.
• Introduction (Bhumika): Pages 8-17 by the author, setting the stage by posing existential questions about the universe and humanity's place within it, and introducing the comparative analysis of various creation theories.
• Detailed Examination of Creation Theories: The bulk of the book (pages 10-248) meticulously dissects creation narratives from Vedic traditions (various types of creation theories), Puranas (Brahma Vaivarta, Markandeya, Shiva, Devi Bhagavata, Samba, Kurma, Varaha, Kalika, Atma Puranas), Christianity (Bible), Islam (Quran), and Zoroastrianism. It contrasts these with the Jain perspective.
• Reference List (Srushtivadantargat Praman Granthani Sanketsuchi): Pages 17-23 provide a comprehensive list of scriptures and texts referenced, showing the author's extensive research.
• Errata (Shuddhipatra): Pages 24-42 contain a list of corrections.
• Index (Anukramanika): Pages 29-31 offer a detailed table of contents, outlining the chapters and the various creation theories discussed.
• Jain Perspective (Jain Jagat – Lokvad): Dedicated sections (starting around page 354 and continuing) explain the Jain doctrine of Loka (the universe), its eternal nature, the six Dravyas, the role of karma, and the concept of Arhats and Siddhas as perfected beings, not creators.
• Scientific Parallels and Analysis: The latter part of the book (around pages 330 onwards) integrates scientific findings and philosophical arguments to support the Jain worldview, often presenting them as refuting traditional creationist claims.
• Author's Conclusion: The book concludes by emphasizing the philosophical and logical coherence of the Jain perspective, which aligns with a self-governing, eternal universe governed by natural laws and karma, rather than a creation by an anthropomorphic or even an abstract creator God.

Key Takeaway:

"Srushtivad Ane Ishwar" serves as a profound and scholarly defense of Jain cosmology and metaphysics. It argues that the universe's existence, order, and the diversity of life are not attributable to a creator God but are instead the result of eternal, uncreated substances interacting according to natural laws, with karma playing a significant role in the individual experiences of beings. The book systematically dismantles other creation theories through logical reasoning and comparative analysis, ultimately championing the self-reliant and eternal nature of the Jain Loka.