Adhyatmavada Aur Vigyan - Book Summary

Here's a comprehensive summary of the Jain text "Adhyatmavada aur Vigyan" by Sagarmal Jain, focusing on the Jain perspective:

The book Adhyatmavada aur Vigyan (Spiritualism and Science) by Dr. Sagarmal Jain, in its Jain context, explores the fundamental principles of Jain spiritualism and its relevance in the modern era, particularly in relation to science.

The Core Problem and Jain Solution:

Suffering: The text begins by highlighting Lord Mahavir's primary goal: the liberation of humanity from suffering. It posits that the root cause of all physical and mental suffering, as stated in the Uttaradhyayana Sutra, is attachment (asakti) and craving (trishna).
Materialism's Failure: Materialism attempts to alleviate suffering by fulfilling desires, but it fails to address the root cause. Like pouring ghee into a fire, fulfilling desires only intensifies craving. The Uttaradhyayana Sutra states that even mountains of gold and silver cannot satisfy human greed.
Spiritualism's Approach: Jain spiritualism, and indeed all spiritual traditions, universally accept that attachment, craving, and possessiveness are the origins of suffering. The solution, however, is not the fulfillment of desires but their eradication. Materialism can provide comfort and convenience but cannot resolve attachment. This is likened to cutting branches instead of watering the root. Jain scriptures clearly state that craving is infinite and impossible to fully satisfy. To free humanity from selfishness, violence, exploitation, and corruption, a shift from a materialistic to a spiritualistic outlook is essential.

Understanding Jain Spiritualism (Adhyatmavada):

Etymology and Meaning: The term "Adhyatma" derives from "Adhi" (superior) and "Atma" (soul), signifying the superiority or loftiness of the soul. In Jain texts like the Acharyanga Sutra, terms like "ajjhapp" or "ajjhath" are used, indicating inner purity or purity of the soul.
Core Tenet: Jain spiritualism views physical comforts and conveniences not as the ultimate goal of life. It recognizes higher values beyond physical and economic ones, and the attainment of these higher values is the true aim.
Soul as Supreme Value: Jain thinkers define spiritualism as valuing the soul (Atma) above matter. Materialism, conversely, grounds happiness and suffering in external objects, leading to the pursuit of material pleasures through unethical means like theft and exploitation.
Self-Caused Suffering: Jain spiritualism teaches that the source of happiness and suffering lies within the soul, not in objects. Happiness and suffering are self-created. True joy comes from the soul, not from external possessions. The Uttaradhyayana Sutra clearly states that the soul is the doer and enjoyer of its happiness and suffering, and it is its own friend or enemy based on its virtuous or vicious disposition.
Renunciation of Possessiveness: The Aturaprakaran emphasizes that only the eternal soul, endowed with knowledge and perception, is truly one's own. All other external things are acquired through association and are not inherently ours. Attachment to these transient possessions leads to a cycle of suffering. Therefore, all possessive feelings towards associated objects must be completely abandoned.
The Essence: In essence, Jain spiritualism's core principle is the renunciation of possessiveness towards all non-soul entities (like the body). Where spiritualism makes the soul its ultimate goal, materialism elevates matter to the supreme value.

The Goal of Jain Spiritualism: Self-Realization (Atmalabdhi):

Overcoming "Para": The renunciation of possessiveness is considered the sole means to self-realization because as long as one is attached, their focus is on "others" (para) – material objects – rather than on the "self" (swa). This object-centric view is the foundation of materialism.
Mithya Drishti vs. Samyak Drishti: Jain philosophers define materialism or "wrong view" (mithya drishti) as the feeling of ownership towards non-soul objects and considering matter as the supreme value. The spiritualist or "right view" (samyak drishti) person's focus is soul-centric, valuing the soul itself and aiming for the realization of their true nature.

The Nature and Goal of the Soul:

Knower (Vignata): The Acharyanga Sutra defines the soul as the knower, and the knower as the soul. Remaining in the state of a knower is to remain in one's true nature.
Beyond Doer and Enjoyer: Modern psychology identifies cognitive, affective, and volitional aspects of consciousness. In Jainism, the affective (enjoyer) and volitional (doer) aspects indicate the soul's engagement with external objects. As long as the soul acts as a doer or enjoyer, it remains bound by thoughts and desires, hindering self-realization.
Pure Witness Consciousness: Only pure knower or witness consciousness (sakshi bhav) can lead the soul to a state of undisturbed equanimity and freedom from suffering.
Equanimity (Samattva): Another definition of the soul's nature is equanimity (samattva). In the Bhagavati Sutra, Lord Mahavir states that the soul is of the nature of equanimity, and achieving equanimity is the soul's ultimate goal. Equanimity is also called "Dharma" as it is the soul's intrinsic nature.
Scientific Validation: Modern biology also recognizes the establishment of equilibrium as a characteristic of life. While dialectical materialism posits "struggle" as the nature of life, Jain philosophy considers struggle a state to be overcome, not the inherent nature. The natural state of consciousness is to strive for equilibrium by resolving internal and external disturbances. Thus, equanimity is the soul's natural state and is defined as Dharma.

The Path of Practice (Sadhana Marg):

Goal of Practice: The fundamental aim of spiritual practice in Jainism is to eliminate mental imbalances like desire, attachment, passion (raag-dwesh), and contemplation, leading to the attainment of a detached, undisturbed, and passion-free consciousness (Vitarag Chetana).
Detachment and Self-Centricity: Attachment makes individuals dependent on external objects and seeking their identity in "others." Detachment, conversely, centers the individual within themselves.
Vitaragata as the Ultimate Goal: Jainism declares the attainment of Vitaragata (passionlessness) as the ultimate goal of life, as it allows one to remain in a state of equanimity and witness consciousness, leading to eternal happiness.

The Inseparability of the Seeker, the Goal, and the Path:

Self as Everything: In Jainism, the seeker, the goal, and the path are all considered inseparable from the soul. The soul itself is the seeker, the goal, and the path.
Liberation as Manifestation: Liberation is the complete manifestation of the soul's inherent potential, akin to a seed growing into a tree. The soul, too, has the capacity to achieve the state of a supreme soul (Paramatma). Jain practice is about realizing one's true self and manifesting the dormant divinity within.
Consciousness as the Path: The path of practice is also not different from the soul. The cognitive, affective, and volitional aspects of consciousness, when directed in the right direction, become the path.
Three Jewels (Triratna): Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra) are identified as the path to liberation. This means guiding the consciousness's cognitive, affective, and volitional aspects appropriately.

The Threefold Path of Practice (Trividha Sadhana Marg):

Foundation: The Tattvartha Sutra designates Right Faith, Right Knowledge, and Right Conduct as the path to liberation. Some texts also include Right Austerity (Tapa), but it is often subsumed within Right Conduct.
Psychological Basis: The establishment of this threefold path reflects a deep psychological understanding. Human consciousness has three aspects: knowledge, emotion, and volition. This path is designed for the balanced development of these aspects.
Parallels in Other Traditions: Similar threefold paths are found in Buddhism (Skill, Concentration, Wisdom), Hinduism (Jnana Yoga, Karma Yoga, Bhakti Yoga), and even in Western philosophy ("Know Thyself," "Accept Thyself," "Be Thyself").

Understanding Right Faith (Samyak Darshan):

Multiple Meanings: The term "Darshan" in Jain scriptures has various interpretations, including insight, wisdom, perspective, and faith in the true nature of reality. In later Jain literature, it also refers to devotion to the Tirthankaras, preceptors, and the Jain path.
Essential Components: Ultimately, Right Faith encompasses acceptance of fundamental truths. It can be based on scientific discovery or faith in the words of enlightened beings. However, true Right Faith is rooted in self-experience.
Five Characteristics: The five characteristics of Right Faith are:
1. Sama (Equanimity): Balanced disposition.
2. Samvega (Enthusiasm for the Soul): Realization of the soul's blissful nature.
3. Nirveda (Non-attachment/Detachment): Freedom from worldly desires.
4. Anukampa (Compassion): Empathy and kindness towards all beings.
5. Astikya (Belief in Fundamentals): Acceptance of karma, rebirth, soul's existence, etc.
Six Pillars of Faith: Acceptance of six fundamental truths constitutes Right Faith:
1. There is a soul.
2. The soul is eternal.
3. The soul is the doer of its actions.
4. The soul is the enjoyer of the fruits of its actions.
5. The soul can attain liberation.
6. There is a way (path) to liberation.

Understanding Right Knowledge (Samyak Gyan):

Dependence on Right Faith: The correctness of knowledge depends on the purity of one's perspective.
Objectivity and Non-Absolutism: Right Knowledge involves understanding reality from its infinite perspectives. One-sided knowledge is considered false because it negates other aspects of truth.
Anekanta: The Key: Jainism's principle of Anekanta (non-absolutism) is essential for acquiring Right Knowledge. This perspective allows for understanding reality from multiple viewpoints.
Detachment and Knowledge: Intellectual rigidity hinders passionlessness, and without passionlessness, true knowledge is impossible. The abandonment of dogmatism and the adoption of a non-prejudiced view are crucial for achieving passionlessness and Right Knowledge.
Discrimination between Self and Non-Self (Bhed Vigyan): Right Knowledge also involves discerning the soul from non-soul elements. While the soul, being knowledge itself, cannot be an object of knowledge in the dualistic sense, the non-soul can be understood through the subject-object duality. By knowing the nature of non-soul, one can differentiate it from the self, which is the essence of "Bhed Vigyan" (discriminative knowledge) and the core of Right Knowledge in Jainism.

Understanding Right Conduct (Samyak Charitra):

Two Aspects: Right Conduct has two aspects:
1. Vyavahar Charitra (External Conduct): The outward practices and rules of behavior. This includes the observances for householders and ascetics.
2. Nishchaya Charitra (Inner Conduct): The inner disposition and essence of conduct.
Inner Essence: The true meaning of conduct from an inner perspective is the attainment of equanimity (Samattva). This is the ultimate or absolute aspect of conduct, representing a state of self-absorption.
Unmixed Consciousness: This inner conduct arises only in a state of vigilance (apramatta). Actions performed with vigilant consciousness are considered pure. True ethical and religious life emerges when the fires of passion, aversion, afflictions, and desires are completely extinguished.
Spiritual vs. Ritualistic: Jain tradition criticizes ritualistic practices like sacrifices and pilgrimages, instead emphasizing their spiritual significance. The true "Yajna" (sacrifice) is the destruction of karma through the mind, speech, and body. True "Tirtha Snana" (holy bath) is bathing in the ocean of Dharma with Brahmacharya, purifying the soul.

Interrelation of the Three Jewels:

Primacy of Faith: There is no dispute that Right Faith precedes Right Knowledge and Right Conduct. Without Right Faith, even correct conduct cannot be truly effective.
Knowledge and Conduct: Right Conduct follows Right Knowledge. However, Jainism emphasizes that mere knowledge alone is insufficient for liberation. Lord Mahavir preached a path of practice that integrates both knowledge and conduct. Good conduct is essential, regardless of one's knowledge.
Complementarity: The union of knowledge and conduct is essential, like the blind man and the lame man collaborating to reach their goal.

The Spiritual Nature of Jain Festivals:

Focus on Austerity: Jain festivals are not for mere enjoyment but for spiritual practice and austerity. They emphasize fasting, renunciation, vows, and self-reflection.
Observances: Festivals like Paryushan (Svetambara) and Dashalakshan (Digambara) involve worship, fasting, and scripture study. They focus on virtues like forgiveness, humility, honesty, truthfulness, self-control, and celibacy.
Self-Reflection and Atonement: Festivals involve introspection (pratikraman) to examine one's conduct, seek forgiveness, and make amends. The emphasis is on universal forgiveness and friendship with all beings.
Sacred Days: Various other festivals commemorate significant events in the lives of Tirthankaras, reinforcing the spiritual focus.

Jain Spiritualism and World Welfare:

Individual and Social Harmony: While Jainism emphasizes individual spiritual purification and self-realization, it does not neglect social welfare. The achievements of spiritual practice should be utilized for the benefit of society.
Individual Reform for Social Reform: Jainism believes that societal improvement begins with individual reform. Moral and spiritual development in individuals is crucial for social order and peace.
Principles for Social Life: Jain ethical principles like non-violence, truthfulness, non-stealing, celibacy, and non-possession are not just for personal practice but also for social harmony.
World Welfare as Supreme: Jain philosophy prioritizes world welfare (vishva kalyan) over individual welfare. The ideals of Tirthankaras, Ganadharas, and Kevalis are established with the aim of universal well-being.

Addressing Misconceptions:

Life Affirming, Not Life Denying: The emphasis on austerity in Jainism is not a rejection of life but a means to spiritual liberation. It's about transcending attachment to the body, not denying its importance as a tool for spiritual practice.
Body as a Vehicle: The body is seen as a boat that carries one to the shore of eternal bliss. Its value lies in its role as a means. The focus should be on the destination (the shore), not just the boat.
Renunciation of Attachment, Not Objects: The true renunciation is not of objects but of the attachment (mamattva) and passion (raag-dwesh) towards them.
The Goal of Inner Peace: The ultimate goal is to cultivate a detached, undisturbed, desireless, and passion-free mind that can resolve personal and social tensions.

Unique Characteristics of Jain Spiritualism:

Freedom from Theism: Jainism liberates individuals from divine servitude, establishing human autonomy. It asserts that individuals are their own creators and can achieve the state of the supreme soul through their own efforts. "Appa so Paramappa" (The soul is the Supreme Soul).
Equality of All Beings: Jainism rejects caste and class distinctions, proclaiming the equality of all humans. Superiority is based on conduct, not birth, wealth, or power.
Spiritual Interpretation of Rituals: Jainism reinterprets external rituals like sacrifices and pilgrimages with profound spiritual meaning, focusing on inner purification rather than outward performance.
Supremacy of Self-Control: While charity is a component of Dharma, self-control (samyam) is considered superior.

Spirituality and Science: The Interrelation:

Complementary, Not Opposing: The book argues that science and spirituality are not opposing concepts. In ancient times, the terms were often used interchangeably, referring to distinct knowledge.
Science as Means, Spirituality as Goal: Science is knowledge of the means and the external world, while spirituality is knowledge of the goal and the inner self. They are complementary, providing life-style and life's purpose respectively.
The Tragedy of Division: The current division of these complementary forces into opposition is a tragedy.
Loss of the Self: Modern science has focused on the external world ("para") to the neglect of the internal self ("swa"). This outward focus is the source of much modern human suffering.
Science as Light, Spirituality as Eyes: Science provides light, but without the "eyes" of spirituality, it is meaningless.
Direction and Power: Science offers power and means, but spirituality provides direction and the goal. Without the guidance of spirituality, scientific power can be destructive.
The Need for Synthesis: The book advocates for the synthesis of scientific achievements and spiritual values. India's spiritual heritage can provide peace, while science can bring prosperity. The combination of both is essential for humanity's ultimate development.
Reinterpreting Values: Science has led to the erosion of traditional values, replacing faith with logic and transcendental aspirations with worldly ones. However, in the absence of spirituality, new values are not being created.
The Role of the Scientist: True scientists are unbiased and dedicated to human welfare. The misuse of science often stems from individuals driven by power, politics, and personal gain.
Inner Peace is Key: Despite scientific advancements, humanity faces fear and anxiety because true inner peace cannot be found through external means.
The Unity of Knowledge and Spirituality: The book concludes by emphasizing the need for a unified approach where science is guided by spirituality. This integration will lead to prosperity and peace, enabling humanity to reach its highest potential.

In essence, Adhyatmavada aur Vigyan by Sagarmal Jain, from a Jain perspective, argues that true well-being and liberation lie not in the pursuit of material possessions but in the cultivation of inner purity, detachment, and equanimity through the practice of Jain spiritual principles, harmoniously integrated with the advancements of science.