Wisdom in Jain Tradition

Author(s): Nalini Joshi
Publisher: Nalini Joshi
Catalog link: https://jainqq.org/explore/269153/1

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Wisdom in Jain Tradition
[A Paper Presented in the Seminar Organized by BORI, Pune on 28 Dec. 2012]
By:
Dr. Nalini Joshi
The Scheme of the Paper:
Professor, Seth H.N.Jain Chair Department of Philosophy,
University of Pune, Pune 411007
The Scope of the Paper :
The general theme of the seminar is "Wisdom in Indian Traditions". An attempt has been made in this paper to locate the areas in Jaina tradition in which glimpses of wisdom are seen. Jainas have their own religion, history, literature, philosophy, code of conduct and art expression in the form of caves, temples, icons, inscriptions and beautiful paintings. To bring out the hidden wisdom of Jainas in all these areas of Jaina Studies is almost impossible. Therefore in this paper observations are presented with critical remarks mostly concerned to literature and philosophy.
E-mail: nalinijoshi53@gmail.com Mobile: 9421001613
Date: 28/12/2012
The paper is divided into four main parts.
AJ The place of wisdom in Jaina Epistemology.
B] Some noteworthy Jaina texts and their position in Indian Lakṣaṇic literature.
C] The hidden wisdom of Jaina scriptures.
DJ Wisdom of Jaina tradition through ages -
(i) Cultural richness reflected in the Prakrit literature.
(ii) Social wisdom of Jainas in creating various thought-models.
Conclusive citation from Acaränga - the oldest Jaina text.
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A] The place of wisdom in Jaina Epistemology:
The relation of the knowledge with soul in Jainism is not like that in the system of the Naiyayikās and Vaiseṣikas. In Jainism knowledge is the essence, nature or chief characteristic of each individual soul (atman, jiva). Knowledge is sva-para-prakāśaka viz. self-illuminating and illuminating the other. Instead of giving the definition of knowledge, Jaina scriptures and Tattvärthasutra mention the five types of knowledge viz. Mati, Śruta, Avadhi, Manhparyaya and Kevala. Matijñāna is empirical knowledge, commonly known as Indriyajñāna. It is cognition or perception gained through the sense-organs and mind. It is certainly limited. Śrutajñāna is articulate knowledge which is conceptualized through language. It can be compared with Sabdajñāna, Agamajñāna or Scriptural knowledge. In the modern perspective it is applicable to all informative knowledge which is reliable and authentic. Other three varieties of knowledge are basically spiritual in nature.

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Nandīsūtra, the last Ardhamāgadhi scripture (5th cen.A.D.) is entirely dedicated to Jaina epistemology. Nandikāra has rearranged the varieties of Jñāna and Pramāna in congruence with the contemporary Nyāya concepts. He created space for the concept of 'fourfold buddhis' mentioned in the scriptures like Nāyādhammakahā. Today's topic is 'wisdom'. It is closely connected with 'fourfold intellect'. Nandikära designates it as the aśrutanihssta variety of Matijñana i.e. sensory knowledge. Autpattiki Buddhi is inborn intellect, comparable to 1.Q. at modern times. Vainayiki is the knowledge acquired through proper training or education which is imparted by an able guru. Karmajā is the skill acquired through rigorous practice. Pāriņāmiki is the knowledge gathered through our life-long experiences and it grows in accordance with our age.
Thus the concept of 'wisdom' is connected with empirical knowledge (Mati) on one hand and with Śrutajñāna (articulate knowledge) on the other hand. According to Nandi, Jaina scriptures are Lokottara Śrutas and treatises of non-Jainas are 'Laukika Śrutas'. A long list of Mithyāśrutas is given in Nandi and Anuyogadvära in which whole syllabus of contemporary formal education in India is reflected. In one of my research paper I have interpreted the 27 names of the non-Jaina texts which are noted down in Nandi. A curious person may go through it.
The last brilliant comment of Nandikāra might have inspired the Jaina writers to produce remarkable literature dedicated to technical and scientific subjects. The concept of 'Caturvidha Buddhi' and 'Laukika Śruta' are in true sense the well spring of the secular, non-religious literature of Jainas properly designated as 'Läkșanika Sahitya'.
B] Some Noteworthy Jaina Texts and their Position in Indian Lākṣaṇika Literature :
Pārsvanātha Vidyāśrama Sodha Samsthāna, Vārāṇasi has published eight parts of the history of Jaina literature. In the fifth part, dedicated to Lākṣanika Sāhitya, total 27 subjects are covered. The list runs likewise - AUT, 121, 37chle59-G, HTT, Hista, tochtfora, 17, afta, 1947, 7514fot, Hryfach, H, 5441, 3474, 375, 1984, tras, 32 , ffage, ard-fary, 2A, GIE, धातुविज्ञान and प्राणिविज्ञान.
When we critically examine the 5 part of Jaina Lākṣanika Sāhitya we observe that * The lists of books and subjects are unnecessarily lengthened. * Many of the names are copied from Jina-ratna-kośa' and 'Jaina Granthāvali' without any further
search.
* The subjects are conjunctured from the name by commonsense and a comment is passed that 'यह ग्रन्थ देखने में नहीं आया है।'
* The manuscripts containing five-six folios are also noted down under the title 'the book'. * There is a common practice of ancient literature to quote the names of Purvasūris. Sometimes
names of their treatises are given. Actually they are not found in manuscript form. The description of such type of works is given in the above-mentioned fifth part. * All the tīkās, vittis, laghuvittis and avacūris on the same work are separately counted. For the

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sake of enumeration it is quite right, but the qualitative value is very meager. Thirteen commentaries on Kātantra Vyakarana and twenty-three commentaries on Sārasvata Vyakarana are written. Such works make the list quite sizable but due to repetition and imitation they are devoid of wisdom.
* The Real Contributions to the Lākṣaṇika Literature (i) About grammar, we can say that the Skt. grammars of Jainas are mostly commentarial and imitative. The originality of Pāņini, Kātyāyana and Patañjali is unbeatable. Prākrtalaksana of the Jaina grammarian Canda is the first Prakrit grammar (2nd, 3rd cen.A.D.) which was followed and enlarged by Vararuci and Hemcandra. Haima-prakrta-vyākarana is studied by the students of Skt. and Prkt. The secular nature of the Apabhramsa gāthās is appreciated by Dr. Ghatage. Digambara Jaina sage Akalanka wrote grammar of Kannada language in Skt. All the Prkt. grammars are written in Skt. because of the exactness and compactness of Skt. Around the fourth century A.D. Jainas started their writings in Skt. For them Skt. was a pan-Indian language of formal education. They never looked at Skt. as a sacred, pious language or the language of gods-Girvāņavāni, because this concept does not suit to their philosophical and mythological framework.
Pärasīkabhāsānuśāsana is written by Vikramasimha and Phārasi-dhäturupävali was prepared by an anonymous Jaina writer. For details please see p.76 of the above-mentioned book.
(ii) About lexicons, it is observed that Nighantus and Niruktas are the source of inspirations for the lexical works of Jainas. The first metrical commentaries of Bhadrabāhu on prominent Jaina scriptures are called Niryuktis no doubt after the word 'Nirukta'. The worth-mentioning lexicons are Dhanapāla's Päiyalacchināmamālā and the most celebrated Abhidhānacintāmaņināmamālā of Hemacandra. Abhidhāna is the continuation of the famous Amarakośa with its own peculiarities. It contains hybrid Sanskrit words influenced by desi and Apabhramsa words.
Deśīnāmamālā is the peak of wisdom and scholarship of Hemacandra. It will not be out of context to salute the wisdom of Padalipta (1"-3rd cen.A.D.) who had prepared Desikośa nearly one thousand years before Hemacandra. Hem refers Padalipta at the very outset of his DENAMă. The romantic poetic narrative of Padalipta was Tarangavatikatha, the first of its genre in Prakrit. Pädalipta's active participation in the making of Gäthäsaptasati' is noteworthy.
A small manuscript having six folios is available at L.D.Institute, Ahmedabad. It is a small lexical work in Skt. and Persian. It is noted at the end that -
॥ इति श्री जैनधर्मीय श्री सोममन्त्रीश्वरात्मजविरचिता यवनीभाषायां तौरुष्कीनाममाला समाप्ता।।
In nutshell, the lexical works of Jainas are important especially in the field of Prakrit.
(iii) In the field of Philosophy, except Vedānta, all the other Philosophies were systematized before Vācaka Umāsvāti wrote Tattvärthasūtra around 4th-5th cen.A.D. He was convinced that Jainas could no more ignore the pan-Indian scholarly language viz. Skt. He converted all the important

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philosophical data which was available in Prakrit into Skt. aphorisms. Umäsväti's darśanika genius is unparallel up till now.
(iv) 'Doctrine of Karman' is common to all Indian systems except Cārvakas. In Jaina philosophy, 'Theory of Karman' is the base, backbone and a strong link between philosophy and practical conduct. Jainas negated creator god and accepted the concept of beginningless and endless universe. As a corollary they methodically developed the Karma-doctrine with minute details and spiritual mysticism. Unlike its Brahmanic and Buddhist counterparts, Jainas' wisdom is seen in developing a full-fledged branch of Karma-literature.
(v) When we consider Dhyāna and Yoga, Jaina writers wrote their treatises on this subject from 5th cen.A.D. up to 14th cen.A.D. Among them, Pūjyapāda, Haribhadra, Subhacandra and Hemcandra are prominent. The credit goes to Haribhadra to present Jaina thoughts on Yoga in altogether new manner, new classification and the spirit of synthesis with Brahmanic and Buddhist Yoga and Dhyāna. Recently, on the line of Vipaśyanā, some Jaina monks have developed the Jaina method of sadhana called Preksādhyāna.
(vi) The history of the study of Astrology starts from the canonical period in Jaina tradition. Four Ardhamāgadhi texts are important, viz. Süryaprajñpti, Candraprajñapti, Jyotişkarandaka and Ganividyā. According to Jaina mythology, Aryabhatta and Varāhamihira were brothers of the revered Jaina Ācārya Bhadrabāhu. The works of Haribhadra and Thakkura Pheru are noteworthy. When we go through the whole long list of Astrological texts, we find that though some of them are published, still a huge corpus is laying in unedited form. It is very curious that majority of manuscripts are preserved in the collection of L.D.Institute, Ahmedabad. Though fortune-telling was totally negated for monks, still the branch of Astrological studies is really strong in Jaina tradition. It puts light on the academic interest of Jaina
monks.
(vii) The same historical facts are true about the science of Nimitta (Prognostics). Arya Kalaka, Bhadrabahu and Dharasena possess the epithet 'Nimittavetta' Jayapähuda, Nimittaśästra, Angavijā and Ritthasamuccaya are some of the names of published texts on Nimitta. The language of all these can be designated as Arsa Prakrit influenced by Sauraseni. Most of the unpublished manuscripts are preserved in the Patana Grathabhändāra, Gujrath.
(viii) In the field of Logic or Nyāya, Buddhists were the first who applied logical methods in debates. Brahmanical texts of Khandana-mandana style were developed immediately after Buddhists. Jainas' entry in this field is a little later. Sanmati-tarka of Siddhasena is the only work in logic which is written in Prakrit (J.M.). Akalanka, Samantabhadra, Pujyapādā, Haribhadra etc. developed a new method of Syadvāda and Saptabhangi to refute others on the basis of the theory non-absolutism viz.

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Anekantavāda. Pramāna-mīmāmsă of Hemcandra, Syadvāda-mañjari of Mallisena and Jaina Tarkabhāșă of Yasovijaya are the well reputed texts. Tarkabhāṣā is written in Navya-nyāya-style. Jainas' contribution to Indian logic is really praiseworthy.
(ix) It is the fashion of first decade of the third millennium to beat the drums of Jaina Ayurveda, very loudly. When we go through the contents of the Jaina works on Ayurveda, we realize that Caraka, Suśruta and Vägbhata are still at the top. The Jaina author Ugräditya (11th 12th cen.) wrote a really remarkable book titled Kalyāņakāraka, strictly following the Jaina rules about food and medicine. The classification of diseases is new. Rest of the details can be found on p.231-232 of the above-mentioned book on Jaina Lāksaņika Sāhitya. One of the old manuscripts of the ayurvedic text Jatsundarīprayogamālā is preserved in the BORI collection. It is heard that the text is on the way of publication.
Three stages about the use of Āyarveda are seen in Jaina literature. In the canonical period, total negation is found. In the commentarial period it is noted that a monk can use pure and acceptable (prāsuka and eșaniya) medicine in exceptional situation. The third stage is seen in the books like Kalyāņakāraka. At this stage Jainas produce books dedicated to this subject. These types of modifications and flexibility really exhibit the wisdom of Jainas through ages.
(x) When we think of ancient Indian mathematics, the works of Aryabhatta (4th cen.A.D.), Brahmagupta and Bhāskarācārya are the most revered ones. Actually speaking, the Numbers and Measurements of Time and Space play important roles in the canonical descriptions of Jaina Cosmology, doctrine of Karman and the life-spans of living beings. Interested person may go through the appendices of Tattvārtha edited by Dr. Nathmal Tatia. Ganitānuyoga of Jainas includes the treatises describing geography, astronomy and astrology.
In Jaina tradition, independent book of mathematics is not found before Ganitasarasamgraha of Mahāvīrācārya. It is noted down by the concerned scholars that in many respects, this book surpasses Brahmagupta and Bhaskarācārya, still very few people know about it. One scholar named Dr. Shah is busy in writing a book on Jaina Mathematics utilizing the library of BORI. I think L.D.Institute is going to
publish it.
Another remarkable work on Maths is Ganitasārakaumudi of Thakkura Pheru written in Jaina Māhārāstri Prakrit. Pheru, a Svetämbara Jaina householder of fourteenth century was a treasurer at the court of Kutubuddin and Allauddin Khilji. He wrote small treatises on various scientific and technical subjects like metallurgy, numismatics, mathematics, gemology, architecture and astrology by using colloquial contemporary terminology. The book is published by Rajasthan Prachyavidya Pratishtan, Jodhpur. The name of the collection is Ratnaparīkņādi-sapta-grantha-samgraha. Thakkura Pheru's position is really really unique in the perspective of Läkşanika literature.
(xi) Kautilya's Arthaśāstra, a proper combination of Politics. Economics and Ethics will remain always at the top in this particular field. Among the later versions of Arthaśārstra, Nītivākyāmîta of the

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Jaina author Somadevasūri holds higher position, because of its secular attitude and classical Sanskrit style. We cannot forget Yaśastilakacampū of the same author which possesses a rich cultural data.
(xii) While considering the commentarial literature of Jainas, it will not be an exaggeration to say that one-third part of the whole bulk is merely commentarial. One thing is worth mentioning that these authors wrote commentaries on Jaina and non-Jaina works without any sectarian bias. Amitagati's Kävyaprakāśakhandana, Siddhacandragani's solitary commentary on Bānabhatta's Kādambari and Căritravardhana's commentaries on five famous Sanskrit epics - are some of the gems of the secular commentarial literature of Jainas. Namisadhu explains the word 'Sanskrit' and 'Prakrit' in a very naive manner in his commentary on Rudrata's Kävyälamkära (2.12)
Jainas' expertise in commentarial literature is in itself a subject of a big research project.
C] The Hidden Wisdom In Jaina Scriptures :
It is generally observed that certain Ardhamāgadhi and Sauraseni texts, the seeds of many empirical sciences are found. Unfortunately the rich contents had not developed into a full-fledged branch of knowledge due to various religious and social reasons. All the post-canonical literature is written by monastic class. The religious history tells that in the course of time Jainism became more and more renunciative and moksa-centric. The religious conduct and spirituality prevailed over empirical knowledge and wisdom. Here, some of the important points incorporated in the scriptural texts are enumerated which certainly exhibit wisdom.
(i) The credit of ancient Indian atomism goes to the Vaiseșika Sūtras of Kanāda. Värttikakāras and Vyakhyākäras developed the atomic theory very systematically. Some of the oldest Ardhamägadhi and Sauraseni canons had put forth some valuable thoughts about matter i.e. pudgala or paramānu. In the fifth chapter of Tattvärtha, atomism is summarized and systematized by Umāsvāti in 20 aphorisms. When we compare the Vaišeşīka and Jaina Paramānuvādas, we have to admit that the Jaina thought is
more deep, subtle and nearer to modern Physics.
(ii) Same is the case of biological sciences. Non-violence is the essence of Jainism. Ancient Prakrit texts and later Skt. texts of Jainas proclaim that there are innumerable species of living beings in the universe. Classification of living organisms based on (a) liberation, (b) movement, (c) mind, (d) destinity (gati), (e) bodily features, (f) sex, (g) place of birth and (h) types of birth is presented in the second chapter of Tattvärtha. If we reconsider the concept in the light of biological sciences, it certainly reveals the wisdom of Jaina Ācāryas. For example, the concept of sammürcchana is comparable to asexual reproduction, grafting and cloning. Genetic properties and the rationale behind it can be searched in the detailed descriptions of Nämakarman.
(iii) In almost all Jaina texts the sensitivity towards all bio-forms in the universe is enhanced. There is no exaggeration at all if we say that the intrinsic nature of Jainism is pro-environmental. The

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Jaina thoughts fully support the preservation, conservation and the well-being of the surrounding world full of bio-forms from epistemological, religious, ethical and spiritual point of view. If we interpret the Jaina principle TV1 THTH' in the light of the commentaries on Tattvärtha (5.21) it goes nearer
to the Darwinian expressions. Darwin says, "Life-process is a continuous chain of activities which is comprehensive, independent, interrelated, complimentary, reciprocal and collaborative."
(iv) Anekantavāda is the 'Jaina theory of multiple facets of reality and truth.' It is translated as 'theory of non-absolutism' or 'the theory of relativity. The theory of relativity was expounded by Albert Einstein. The scholar of Jainism Aidan Rankin has cited one quotation of Einstein in his book titled 'The Jain Path : Ancient Wisdom for an Age of Anxiety. The citation goes likewise : "I do not know if there is rebirth or not. But if it is true, then I would like to be born in India as a Jain."
D] Wisdom of Jaina Tradition Through Ages:
In the conclusive part of this paper two more points are worth-mentioning. (i) Cultural Richness Reflected in the Prakrit Literature :
The whole Prakrit literature written in the ancient and medieval period in general and the narrative literature in particular, we reveal that it provides a rich and variegated data of the contemporary Indian culture. The aspirations of common folk are reflected in the short stories, tales fables, allegories, examples and illustrations. The big narratives like Vasudevahindi, Samarāiccakahā, Kuvalayamālā etc. are really noteworthy. It is helpful for the better understanding of the behavioral patterns of classes and masses. Details are found about festivals and celebrations, fairs and pilgrims, religious and social ceremonies, customs and beliefs as well as rites and rituals. The Orientalists and Indologists have always fathomed the Prakrit literature for understanding the historical, geographical, political, economic and cultural conditions of Indian society.
(ii) Social Wisdom of Jainas in Creating Various Thought-models:
The Jainas possess a distinct religion, a separate Philosophy, a different ethical code, a set of particular beliefs, customs and manners and a vast literature of their own. They form a small minority at present and also in the past. Due to this fact, they have struggled a lot for identity crisis. For keeping the identity in fact, they have developed certain models or behavioral patterns of conflict resolution and peace which are congruent with the philosophical framework provided to them. Application of certain thought-models in one's daily routine is not an easy task. It requires distinct social awareness and wisdom. Without going into details, here some models are noted down which show the social wisdom of Jainas. The models are likewise :
(1) The comprehensive model of Anekāntaväda. (2) The model of suitable language. (3) The model of choosing less harmful. (4) The model of peaceful interaction with rulers.

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(5) The model of adaption in mythology, art-expressions and social conditions. For each of these points, 'n' numbers of examples can be given. Interested person may go through my research paper, titled, 'Models of Conflict-resolution and peace in Jainism.' I conclude this paper with a citation from Acaranga, in which the wisdom par-excellence is manifested. "All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This is the pure, unchangeable, eternal law which the clever ones who understand the world have proclaimed." (Acaranga (II) 4.1.1) * * ** ** * ** * Bibliography 1) आगम-युग का जैन-दर्शन : पं. दलसुख मालवणिया, सं. विजयमुनि, सन्मति ज्ञानपीठ, आगरा, 1966. 2) आगम स्वाध्यायमाला : प्रेरक, कुंदनऋषिजी म., त्रिलोकरत्न स्थानकवासी जैन धार्मिक परीक्षा बोर्ड, अहमदनगर, 2002. 3) आयारो (आचारांग) : वाचना प्रमुख, आ. तुलसी, सं.मुनि नथमल, जैन विश्वभारती प्रकाशन, वि.सं.२०३१. 4) भारतीय संस्कृति में जैनधर्म का योगदान : डॉ. हीरालाल जैन, मध्यप्रदेश शासन साहित्य परिषद, भोपाल, 1962. 5) A BRIEF SURVEY OF JAIN PRAKRIT & SANSKRIT LITERATURE : By Dr. Nalini Joshi, Sanmati-Teerth prakashan, 2009. 6) THE JAINA PATH : Aidan Rankin, New Age Books, New Delhi, 2007. 7) JAINA PHILOSOPHY - An Introduction : Mohanlal Mehta, Bharatiya Vidya Bhavan, Bangalore, 1998. 8) जैन साहित्य का बृहद् इतिहास (भाग 5), लाक्षणिक साहित्य : पं. अंबालाल शाह, पार्श्वनाथ विद्याश्रम शोध संस्थान, वाराणसी, 1969. 9) नीतिवाक्यामृतम् : सोमदेवसूरि, संशोधक-पन्नालाल सोनी, जैनग्रंथमालासमिति, 1923. 10) प्राकृत साहित्य का इतिहास : डॉ. जगदीशचन्द्र जैन, चौखम्बा विद्याभवन, वाराणसी, 1985. 11) TATTVARTHA SUTRA : Umasvati, Translated by Nathmal Tatia, Motilal Banarsidass Publishers Private Limited, Delhi, 2007 * * * ** ** * **