Tridanda

Here's a comprehensive summary of the provided Jain text, "Tridanda" by Sukhlal Sanghavi, focusing on the core arguments presented across the three pages:

Summary of "Tridanda" by Sukhlal Sanghavi

This excerpt from Sukhlal Sanghavi's "Tridanda" (likely part of a larger work titled "Darshan aur Chintan") explores the historical development and philosophical underpinnings of key concepts within the Jain tradition, particularly in comparison to Buddhism. The central argument is that many core Jain tenets, including the concept of "Tridanda" (three types of actions), the classification of certain actions as harmful, and the importance of samvara (cessation of karmic influx) and nirjara (shedding of past karma), were already well-established within the pre-Mahavira Nirgrantha tradition. The text suggests that Buddhism, in its early stages, engaged in a form of intellectual "repackaging" or subtle refutation of these existing Jain concepts.

Page 1: Tridanda and the Buddhist Response

The author begins by stating that Buddha and his disciples articulated the concepts of kayakarma (action of body), vachanakarma (action of speech), and manahkarma (action of mind) as binding actions. Similarly, they identified sins like pranatipata (violence) and mrushavada (lying) as harmful and advocated for their renunciation for beneficial results. They also accepted samvara and nirjara as integral parts of righteous conduct. The author asserts that any spiritual teacher focused on righteous conduct would naturally accept and expound these principles.

However, the text highlights a key difference: while other mendicant traditions (including Jainism) directly presented these concepts, Buddhist texts often used a more indirect approach, referred to as "Dravida Pranayama" (a metaphor for indirect speech or explanation). The author posits that before presenting their own doctrines, Buddhists often first refuted the definitions and underlying sentiments of the Nirgrantha tradition. They then introduced their own definitions, sometimes slightly altered, and at other times, presented different sentiments compared to the Nirgrantha tradition.

An example given is the Nirgrantha concept of Kayadanda, Vachandanda, and Manodanda (meaning "punishment" or "control" of body, speech, and mind). Buddha, instead, used the terms kayakarma, vachanakarma, and manahkarma and emphasized the primacy of the mind over the body. Similarly, while acknowledging pranatipata and mrushavada as flaws, Buddha claimed his method for avoiding their negative consequences was superior to that of the Nirgranthas. Regarding samvara and nirjara, Buddha acknowledged their validity but asserted his own path to nirjara involved sheela (virtue), samadhi (meditation), and prajna (wisdom), rather than the ascetic practices favored by the Nirgranthas.

Page 2: The Nature of Reform and the Antiquity of Jain Concepts

This page elaborates on the idea that when a new reformer or thinker establishes an independent path, they often create new definitions or reinterpret the sentiments behind old definitions. This process may involve a critique of older doctrines. The author uses the example of the terms "Brahmin" and "Yajna" (sacrifice) in the Vedic tradition. When reformist traditions like Buddhism and Jainism emerged, they had to explain these terms according to their own principles.

This historical observation leads to the conclusion that the definitions and doctrines being critiqued by new reformers are those that are already established and deeply ingrained in the public consciousness. If these concepts weren't already prominent, there would be no need for a new reformer to address or re-evaluate them.

Applying this logic, the text strongly suggests that the Nirgrantha concepts of the three "dandas" (control of body, speech, and mind), the dire consequences of sins like great violence and lying, the beneficial results of renouncing these sins, and the principle of nirjara through asceticism, along with samvara for preventing new karmic influx, were deeply rooted in the Nirgrantha tradition. The author argues that if these concepts were solely introduced by Mahavira, the Buddhists would not have needed to engage in such extensive refutation. This implies that the definitions of Tridanda and the concepts of samvara and nirjara were inherited by Mahavira from the pre-existing Nirgrantha tradition.

The comparative study with Buddhist texts thus concludes that the terms like "danda" found in Jain scriptures, the systematic control of body, speech, and mind, the description of samvara and nirjara within the Navatattvas (nine realities), the emphasis on asceticism as a means of nirjara, and the understanding of severe harm resulting from flaws like pranatipata and mrushavada all constitute the ancient heritage of the Nirgrantha tradition's definitions and philosophical thought.

Page 3: Asceticism (Tapas) and the Broader Mendicant Tradition

This page shifts focus to the practice of asceticism (tapas) and its significance. The author notes that a casual reader might assume only the Nirgrantha tradition considers tapas as a means of nirjara. However, this is not the case. The text points to the Sāṅkhya-Yoga tradition, which also places considerable emphasis on tapas for nirjara, comparable to the Nirgrantha tradition. The author cites Patañjali's Yoga Sutras (2.1), where tapas is listed as a component of Kriya Yoga (action yoga), and even given the primary position. Vyasa's commentary on this verse is said to reveal the full intention of the Sāṅkhya-Yoga tradition. Vyasa states that a yogi who is not an ascetic cannot break the net of past karmic impressions.

The author draws a parallel between Vyasa's description of tapas as a breaker of past impressions and the Nirgrantha depiction of tapas as a means for the nirjara of past karmas. Both descriptions, according to the author, reveal the true nature of the ancient understanding of tapas within the mendicant traditions.

The text asserts that all mendicant traditions, with the exception of Buddha, have accepted the great importance of tapas. This leads to the understanding of why they are called "Shramanas" (mendicants), as the root meaning of Shramana is "one who practices austerity." The author quotes German scholar Winternitz, who states that Shramanic literature predates Vedic literature and is preserved in various forms within the Mahabharata, Jain Agamas, and Buddhist Pitakas.

The author expresses a personal view that the Sāṅkhya-Yoga tradition, in its vast and original sense, encompasses all Shramanic branches. The influence of Shramanic asceticism on Indian life is so profound that it can be easily observed in any region, caste, or sect. This is why, despite refuting tapas, Buddha could not abandon the word itself. He merely reinterpreted its meaning according to his own understanding.

The page concludes by briefly mentioning the concept of Leshya (subtle karmic coloration of the mind) and its relation to the caste system in the Vedic tradition. It notes that the Vedic caste system, based on birth, became rigid, preventing individuals with internal merit from entering other castes or performing religious duties appropriate to other castes. This sets the stage for a discussion on how Leshya might relate to social structures or meritocracy, though the excerpt cuts off before this can be fully explored.

In essence, "Tridanda" argues for the deep historical roots and widespread acceptance of core Jain philosophical and ethical principles within the broader ancient Indian ascetic landscape, highlighting the subtle ways in which Buddhism engaged with and reinterpreted these established doctrines.