Outlines Of Indian Philosophy

Here's a comprehensive summary of the Jain text as presented in the provided book, "Outlines of Indian Philosophy" by M. Hiriyanna, focusing on the sections related to Jainism:

Overall Structure of the Book:

The book "Outlines of Indian Philosophy" by M. Hiriyanna aims to provide a connected and comprehensive account of Indian philosophical thought. It divides the history of Indian thought into three main parts:

• Part I: Vedic Period
• Part II: Early Post-Vedic Period
• Part III: Age of the Systems

Jainism's Place in the Book:

Jainism is discussed within Part II: Early Post-Vedic Period, specifically in Chapter VI: Jainism. This placement indicates its emergence as a significant philosophical and religious movement that arose in reaction to or in parallel with the developments following the Vedic period.

Summary of Chapter VI: Jainism:

1. Origin and Founder:

   • The term "Jainism" derives from "Jina," meaning "victor," referring to one who has conquered passions and achieved self-mastery.
   • Jainism is presented as an independent creed, not an offshoot of Buddhism, and is significantly older.
   • Vardhamana, known as Mahavira ("the great spiritual hero"), is identified as the last in a series of twenty-three prophets, suggesting a long historical lineage.
   • Pārśvanātha, the prophet preceding Vardhamana, is historically acknowledged, believed to have lived in the 8th century BCE. His followers were contemporaries of Vardhamana, who reformed the older teachings.
   • Jainism is highlighted as the only heretical creed that has survived to the present day in India, originating in opposition to Vedic teaching.

2. Relationship with Other Traditions:

   • Jainism resembles Buddhism in its repudiation of Vedic authority, its pessimistic outlook on life, and its denial of a supreme God.
   • However, it differs significantly by recognizing permanent entities like the self (jiva) and matter (ajiva), which aligns it more with Brahminism. This leads to its characterization as a "theological mean between Brahmanism and Buddhism."

3. Vardhamana's Life and Teachings:

   • Vardhamana was born around 540 BCE into a Kshattriya ruling clan.
   • Unlike Buddha, he lived with his parents until their death before embarking on his spiritual career at age 28.
   • He practiced severe penance for about a dozen years, believing it necessary for his life's work, and eventually attained perfect knowledge (kevalin).
   • He became a Tirtham-kara ("ford-maker"), signifying one who has found the path to liberation.
   • He spent the rest of his life organizing his ascetic order and propagating his teachings.

4. Influence and Canon:

   • Jainism's influence is primarily confined to India, paradoxically being wider outside its birthplace (West and South) than within.
   • The Jaina canon (siddhanta) is written in Ardhamagadhi, a Prakrit language.
   • The canon was traditionally redacted by Devardhi around the 5th-6th century CE, building upon earlier works like the Pūrvas. The authenticity of the doctrine is generally considered reliable, despite potential later additions.

5. Ontology (Theoretical Teaching):

   • Dualistic Realism: Jainism categorizes all reality into two eternal categories:
     • Jiva (Conscious/Spirit): The vital principle, later understood as the soul. It is infinite, eternal, and intrinsically perfect, possessing infinite intelligence, peace, faith, and power, though these are obscured by association with matter. Souls are classified by their number of senses and development levels.
     • Ajiva (Unconscious/Non-Spirit): This includes matter, time, space, dharma (principle of motion), and adharma (principle of rest). These are considered "not-jiva" and their nature is understood in contrast to the jiva.
   • Nature of Reality: Reality is defined by "birth, death, and persistence" (utpāda-vyaya-dhrauvya), signifying that while entities are eternal in themselves, they undergo modifications.
   • Atomic Theory: Matter (pudgala) is composed of atoms (anu). These atoms are considered eternal and qualitatively indistinguishable, yet they give rise to the universe's variety. Matter possesses qualities like color, taste, odor, and touch.
   • Syādvāda (Doctrine of Maybe): This is a core doctrine, emphasizing that reality is indeterminate and can be viewed from multiple perspectives (anekānta). Every proposition about reality is conditional, avoiding absolute affirmation or negation. It highlights caution and a rejection of dogma. The "seven-fold formula" (sapta-bhangi) illustrates this by showing reality as potentially existing, not existing, both, inexpressible, and combinations thereof.

6. Practical Teaching and Ethics:

   • Extreme Severity: Jain discipline is characterized by extreme rigor, even for householders.
   • Three Gems (Tri-ratna): Right Faith (samyagdarśana), Right Knowledge (samyagjñāna), and Right Conduct (samyak-caritra) are considered the path to liberation. Right Faith is paramount to dispel skepticism.
   • Five Vows (Vrata):
     • For Ascetics (Mahavrata): Non-injury (ahimsa), truthfulness (satya), not stealing (asteya), celibacy (brahmacarya), and non-possession/renunciation (aparigraha).
     • For Laymen (Anuvrata): Similar vows but less strict, with chastity and contentment replacing celibacy and renunciation.
   • Ahimsa (Non-Injury): This is the foremost virtue, extending to thought, word, and deed, and implying active service to others.
   • Karma Theory: Jainism believes in karma as subtle matter that adheres to the jiva, weighing it down and causing bondage (bandha). Both virtue (punya) and vice (papa) lead to bondage, though through different mechanisms.
   • Seven Principles (Tattva): These explain the interaction of jiva and ajiva: asrava (influx of karma), bandha (bondage), samvara (stopping influx), nirjara (shedding karma), and mokşa (liberation), in addition to jiva and ajiva.
   • Liberation (Mokşa): Achieved by shedding karma, leading to the jiva's restoration to its pure, omniscient, and blissful state. Liberated souls (siddhas) reside eternally at the top of the universe (lokākāśa). This state is also referred to as arhant-ship, similar to jivan-mukti in Hinduism and nirvana in Buddhism.

7. Nature of God:

   • Jainism is considered atheistic in the sense of repudiating a creator God responsible for the world.
   • Every liberated soul (jiva) is considered divine.
   • The universe is eternal and uncreated, operating according to natural laws.

Key Concepts Mentioned in Relation to Jainism:

• Jina: Victor over passions.
• Tirtham-kara: Prophet, ford-maker.
• Jiva: Soul/Conscious entity.
• Ajiva: Non-conscious entity (matter, time, space, motion, rest).
• Pudgala: Matter, composed of atoms.
• Syādvāda: Doctrine of conditional predication.
• Anekānta: Many-sidedness of reality.
• Ahimsa: Non-injury.
• Karma: Subtle matter binding the soul.
• Mokşa: Liberation.
• Kevala-jñāna: Absolute apprehension/omniscience.

This summary outlines the core philosophical and ethical positions of Jainism as presented in Chapter VI of Hiriyanna's "Outlines of Indian Philosophy."