Concept Of Liberation And Its Prerequisites - Book Summary

Here's a comprehensive summary of the Jain text "Concept of Liberation and its Prerequisites" by S. K. Bharadwaj, based on the provided excerpts:

The book, drawing heavily from the Pañcasūtrakaṁ attributed to Cirantanācārya and commented on by Shri Karibhadra sūri, delves into the Jain concept of liberation (moksha) and the essential preparations required to achieve it.

The Core Problem: Bondage and Misery

Jainism, like other Indian philosophical systems, identifies liberation as the ultimate goal of the soul (jiva). The Pañcasūtrakaṁ highlights that the soul's bondage is the fundamental cause of all misery. This bondage is not seen as having a specific beginning in time; rather, Jainism accepts it as an eternal and natural state. The soul, in its pure form, is inherently free and perfect. However, through its association with karma (deeds), it becomes entangled, leading to a cycle of suffering.

The text emphasizes that this bondage, though eternal, is not absolute or unchangeable. It is conditional, existing only until the state of deedlessness is attained. This is likened to gold found in ore, which, though initially impure, can be purified. The desire for liberation itself arises from the soul's bonded state, as a desire for freedom is characteristic of those who are bound.

The bonded soul is described as dukkharūpa (form of misery), dukhaphala (resultant of misery), and dukhānubandha (bonded in misery). This means its very nature is misery, its actions lead to further misery, and it is continuously entangled in the process of suffering through cycles of birth, old age, death, disease, and sorrow. This universal recognition of the painfulness of worldly existence is a common thread across various Indian philosophies, from the Vedic texts to the Upanishads, Bhagavad Gita, and Buddhism.

The Cause and Termination of Bondage

The root cause of bondage is identified as the soul's association with deeds (karma). While the association is eternal, it can be terminated. Jainism distinguishes between good and evil deeds. The path to liberation involves not just abstaining from evil deeds but actively performing benevolent and righteous actions. Good deeds help neutralize the effects of past evil deeds, much like an antidote counters poison.

The philosophy is described as positive, not advocating for complete inaction or withdrawal from the world. Service to living beings is considered a virtuous act that counteracts past negative karma. Similar to the Bhagavad Gita's emphasis on detached action and renunciation of attachment to fruits, Jainism stresses that actions performed without the desire for personal gain are benevolent and do not cause further bondage.

The State of Liberation (Moksha)

Upon achieving liberation, the soul is freed from all worldly desires and impurities. It becomes a pure, powerful, and eternal entity, experiencing infinite bliss. The cycle of birth, old age, and death ceases. The liberated soul realizes its true nature, becoming identical with pure knowledge and pure perception.

The liberated soul is unaffected by sensory experiences (sound, form, odor, taste, touch) and is described as a formless entity with unlimited powers. Freed from attachments and desires, it achieves perfect calmness and is devoid of any activity or suffering. Its bliss is infinite and indescribable, as it transcends all comparison and is an experience unique to the liberated. The liberated soul is also omniscient, omnipotent, and omnipresent.

The abode of a liberated soul is above the universe. The text explains that while a bonded soul is weighed down by karma and descends into the universe, a liberated soul, stripped of this karmic burden, ascends upwards, much like a gourd freed from clay floats to the surface of water. The liberation achieved is permanent because it is acquired through an infinite capacity, making the liberated soul an "infinite of all infinite entities."

Prerequisites of Liberation

The Pañcasūtrakaṁ outlines three essential means for acquiring the capability (tathā bhavyatā) for liberation:

Taking Refuge in the Four-Fold (Causaraṇāgamaṇam): This involves seeking guidance and support from the most authenticated sources:
- Arhats: Lords of the universe, free from attachment, hatred, and delusion, considered precious jewels and the refuge for all.
- Siddhas: Souls who have achieved liberation, free from bodily changes, impurities, and obstacles, possessing absolute knowledge and enjoying unparalleled pleasure.
- Sadhus: Highly advanced spiritual practitioners, tranquil, pure, detached, and constantly engaged in meditation and scripture study.
- Kevaliprajnaptadharma: The absolute truth as enunciated by omniscient beings, described as the sun dispelling delusion, a mantra against attachment and hatred, and the means to welfare and liberation.
Censure of Evil Deeds (Dukkadagarinā/Duskrtagarhā): After taking refuge in the above, the aspirant must develop a strong dislike for and repent past evil deeds, whether committed knowingly or unknowingly, through body, mind, or speech. This mental cleansing is crucial for purity of thought, the foundation of liberation.
Performance of Benevolent Deeds (Sukadāsevanam/Sukrtasevanam): With a developed aversion to evil, the aspirant must commit to performing benevolent actions and cultivating a spirit of service towards all beings, from revered spiritual authorities to ordinary people. This involves repeatedly promising and performing auspicious deeds.

Righteous Practice and Renunciation

Following these preparations, the aspirant must lead a life of righteousness, reflecting on the virtues and benefits of good deeds. This includes adhering to religious scriptures, taking vows to abstain from injury, lying, stealing, sensual indulgence, and hoarding. The aspirant should avoid unvirtuous company and acts detrimental to others, cultivate compassion, and maintain purity of mind, speech, and actions. Freedom from emotional impulses and attachments is paramount.

The text advocates for waking from worldly delusion, recognizing the impermanent and unsatisfactory nature of sensual pleasures, and understanding the inevitability of death. Righteous living is presented as the only way to overcome the fear of death.

Finally, after fulfilling household duties, the aspirant should resort to asceticism, renouncing worldly pursuits due to the suffering inherent in the cycle of birth and death. This involves seeking the guidance of a preceptor, maintaining equanimity towards pleasure and pain, renouncing greed and distinctions, and treating all beings and situations with impartiality. This leads to tranquility and true happiness.

Stages of Liberation and Philosophical Comparisons

Jainism believes in jivana-mukti (liberation while living). The Pañcasūtrakaṁ outlines four stages: sidhyati (becoming siddha), budhyate (realizing knowledge), mucyate (being liberated), and parinirvāti (complete cessation).

The Jain concept of liberation is presented as a synthesis of various Indian philosophies:

Sankhya: Shares the belief in the plurality of souls, the continuity of creation, and the soul as the experiencer of pleasure and pain.
Vedanta: Accepts the concept of pure knowledge and the soul's true form as Brahman, but unlike Vedanta, Jainism does not consider the world as unreal.
Bhagavad Gita: Similarities are found in the emphasis on equanimity (samatva) and performing actions in a detached manner.
Yoga: Resemblances exist in the description of the siddha's powers.

A key difference with Sankhya is that while Sankhya sees the soul as inherently unbound, Jainism posits the soul as eternally bound. The puruṣa of Sankhya is an indifferent seer, whereas the Jain soul is an enjoyer of infinite bliss after liberation.

The Jain doctrine, as presented, is not atheistic. While it doesn't posit a creator God, it commands reverence and obedience to liberated souls, referring to them as lords of the universe. It is a philosophy of righteousness and human service that is conducive to worldly existence.