Studies In Jaina Philosophy

The book "Studies in Jaina Philosophy" by Nathmal Tatia is a comprehensive exploration of core Jaina philosophical concepts, presented within the broader context of Indian philosophical traditions. It delves into epistemology, the problem of avidya (ignorance or nescience), the Jaina doctrine of karma, and Jaina yoga. The work aims to interpret ancient Jaina thought for a modern audience, grounding its analysis in canonical texts and demonstrating the philosophical evolution of Jainism.

Here's a breakdown of the key themes and arguments presented in the book, based on the provided text:

Overall Approach:

• Historical and Comparative: Tatia traces the development of Jaina ideas from the Āgamas, comparing and contrasting them with Brahmanical (Vedic), Buddhist, and other Indian philosophical schools (Sānkhya, Yoga, Nyāya-Vaiśeṣika, Vedānta, Saiva).
• Philosophical Exposition: The book focuses on the philosophical underpinnings of Jainism, particularly its epistemology, metaphysics, and ethical framework.
• Critical Evaluation: Tatia critically analyzes the positions of various schools, highlighting Jaina solutions and offering his own philosophical evaluation.
• Faithfulness to Masters: The author emphasizes his commitment to accurately representing the thoughts of the Jaina masters.

Key Chapters and Their Contents:

• Chapter I: The Non-Absolutistic Attitude of the Jainas:

  • Brahmanical Attitude: Discusses the philosophical speculations in the Ṛgveda and Upanishads, noting the exploration of creation's source, the concept of "That One," the inexpressibility of ultimate reality, and the development of monism, rebirth, and karma doctrines.
  • Buddhist Attitude: Focuses on the Buddha's rationalistic approach, his avoidance of metaphysical speculation (avyakta problems), the doctrine of the Middle Path, the concept of śūnya (voidness), and his emphasis on ethics.
  • Jaina Attitude: Highlights Mahāvīra's emphasis on ahiṁsā (non-violence) and adherence to common experience. It introduces the Jaina "non-absolutistic" attitude (anekāntavāda) as a response to metaphysical complexities and a way to reconcile seemingly contradictory aspects of reality. Mahāvīra's method of addressing the Buddha's avyakta problems through siyāvāda (conditional predication) is presented as foundational.

• Chapter II: The Epistemology of the Āgamas:

  • Criterion of Right Knowledge: Explains that Jaina epistemology, rooted in the Āgamas, emphasizes experience and is closely tied to the doctrine of karma. Right knowledge (samyak-jñāna) is dependent on the right attitude (samyak-dṛṣṭi).
  • Five Classes of Knowledge: Details mati-jñāna (sensuous cognition), śruta-jñāna (scriptural/verbal knowledge), avadhi (clairvoyance), manahparyaya (mind-reading), and kevala-jñāna (omniscience).
  • Mati-jñāna: Analyzes its nature as parokṣa (indirect) and its subdivisions (avagraha, iha, apāya, dhāraṇā), noting the Jaina recognition of the mind as a quasi-sense.
  • Śruta-jñāna: Discusses its original meaning as scriptural knowledge and its later expansion to include verbal cognition, along with its fourteen characteristics.
  • Jñāna and Darśana: Explores the Jaina distinction between determinate knowledge (jñāna) and indeterminate intuition (darśana), their antiquity, and the differing views on their temporal relation, particularly for the omniscient (kevalin).
  • Comparative Elements: Highlights the Jaina tendency to assimilate alien thoughts, engage in critical self-appraisal, and develop a non-absolutistic approach reflected in their epistemology.

• Chapter III: The Problem of Avidya:

  • Universal Principle of Nescience: Argues that all Indian systems admit a principle of nescience (avidyā) hindering the apprehension of truth.
  • Comparative Study: Critically examines avidyā in Yoga, Sānkhya, Nyāya, Vaiśeṣika, Vedānta, Buddhism, and Saivism.
  • Jaina Conception (Mithyātva): Equates Jaina mithyātva (perversity) with avidyā. Mithyātva is seen as the root of all evils, consisting of perverted attitude, perverted knowledge, and perverted conduct. The Jaina view emphasizes the threefold cause of bondage and its threefold antidote.
  • Criticisms: Tatia offers detailed Jaina criticisms of the conceptions of avidyā in other schools, highlighting logical difficulties and inconsistencies, particularly regarding the nature of reality, causality, and the relationship between spirit and matter. He contrasts the Jaina realist position with the idealist tendencies of Vedānta and Buddhism.

• Chapter IV: The Jaina Doctrine of Karman:

  • Introductory Context: Places the doctrine of karman within the broader Indian philosophical landscape, emphasizing its connection to rebirth and the spiritual outlook. It contrasts Sramanic (Jaina/Buddhist) and Brahmanical traditions.
  • Material Nature of Karman: Argues for the Jaina view of karman as a subtle material substance that binds the soul, a position distinct from other schools that might view it as purely dispositional or causal.
  • Relation between Soul and Karman: Explains the Jaina concept of concrete identity between the soul and karmic matter in bondage, contrasting it with other systems' attempts to maintain a more abstract separation.
  • Classification of Karman: Details the eight main types of karman (jñānāvaraṇa, darśanāvaraṇa, vedanīya, mohanīya, āyuṣka, nāman, gotra, antarāya) and their numerous subdivisions, emphasizing the obscuring (ghātin) and non-obscuring (aghātin) categories.
  • States and Processes of Karman: Explains concepts like yoga (activity), leśyā (soul coloration), and the eight karanas (processes: bondage, transformation, increased realization, decreased realization, premature realization, subsidence, nidhatti, nikācanā), along with states like sattā (existence) and udaya (rise).
  • Comparative Remarks: Notes similarities and differences with Yoga and Buddhist conceptions of karman.

• Chapter V: Jaina Yoga:

  • Introductory Context: Links yoga to spiritual realization and self-discipline, emphasizing the Jaina focus on caritra (conduct) as equivalent to yoga.
  • Doctrine of Guṇasthāna: Explains the fourteen stages of spiritual development, detailing the soul's journey from perversion (mithyātva) to omniscience and liberation. It also discusses the Jaina concept of Godhead as the perfected soul (tīrthaṁkara).
  • Doctrine of Dhyāna (Meditation): Classifies meditation into dharma-dhyāna (virtuous meditation) and śukla-dhyāna (pure meditation).
    • Dharma-dhyāna: Discusses its objects (nature of revelation, suffering, karma, universe), conditions, and stages, highlighting its role in spiritual progress and the development of right attitude (samyak-darśana).
    • Śukla-dhyāna: Details its four types, emphasizing the progression from conceptual thinking to pure consciousness and the annihilation of mental activities, leading to omniscience and final emancipation.
  • Haribhadra's Comparative Studies: Examines the works of Haribhadra (Yogavimśikā, Sodaśakas, Yogabindu, Yogadrstisamuccaya), highlighting his comparative approach to yoga, his emphasis on ahiṁsā and ethical virtues, and his effort to find common ground in the diverse paths of spiritual realization across Indian traditions. He distinguishes between sālambana (concentration on an object) and nirālambana (concentration on the formless self) yoga.

Central Jaina Philosophical Tenets Highlighted:

• Anekāntavāda (Non-Absolutism): The core attitude of Jainism, allowing for multiple perspectives and avoiding dogmatic claims. This is seen as crucial for its epistemology and its approach to controversial philosophical problems.
• Ahiṁsā (Non-violence): The foundational principle, influencing Jaina ethics, epistemology (carefulness in speech), and yoga practices.
• Karma-theory: A detailed and central doctrine, viewed as a material substance that binds the soul, explaining the soul's worldly existence and the path to liberation.
• Jñāna and Darśana: The distinction and interrelation between determinate knowledge and indeterminate intuition.
• Guṇasthāna: The progressive stages of spiritual development, outlining the soul's journey towards liberation.
• Dhyāna: The practice of meditation as a crucial means for self-realization and liberation.

In essence, "Studies in Jaina Philosophy" by Nathmal Tatia provides a rigorous academic examination of Jaina philosophy, showcasing its intellectual depth, its systematic approach, and its significant contributions to the rich tapestry of Indian thought, while consistently engaging in critical comparison with other philosophical systems.