Doctrine Of Liberation In Indian Religion

This document is a detailed analysis of the "Doctrine of Liberation in Indian Religions," with a particular focus on Jainism, authored by Dr. Muni Shivkumar. The book is a scholarly work that explores the concept of liberation (moksha) across four major Indian religions: Hinduism, Buddhism, Jainism, and Sikhism.

Here's a summary of the key aspects covered in the provided text:

Core Argument and Approach:

• Universal Quest for Happiness and Freedom: The book begins by establishing that the fundamental aim of human existence across all cultures and civilizations is the pursuit of happiness and perfect freedom. This ultimate goal, in Indian religious terminology, is referred to as moksha, nirvana, kaivalya, or visuddhi, often translated as "Liberation" or "Release."
• Comparative Study: The author, Muni Shivkumar, undertakes a comparative study of the doctrine of liberation, drawing from the authentic sources of each tradition. The approach is described as unbiased, focusing on logical analysis and inter-religious understanding rather than making value judgments or disparaging comparisons.
• Jainism as the Central Focus: While comparing across traditions, the book concentrates on providing a deep and detailed understanding of the Jaina doctrine of liberation.

Key Themes and Chapters:

1. The Jaina Tradition: An Historical Review: This chapter establishes Jainism as an ancient Sramaņa tradition with a non-Vedic origin, predating Buddhism. It discusses its historical development, key figures like Mahavira and Parsvanatha, and its core tenets like non-theism, pluralism, ahimsa, and anekāntavāda. The chapter also touches upon the Jaina canon, its schisms, and its contributions to Indian art and literature.
2. The Doctrine of the Self: This chapter contrasts the concept of the "self" (ātman) in Brahmanism, Buddhism, and Jainism. It details the Brahmanical notion of ātman as Ultimate Reality (Brahman), the Buddhist doctrine of "not-self" (anātman), and the Jaina belief in a plurality of selves (jīvas). The chapter also explores the metaphysical concepts of ajiva (non-self) in Jainism, including pudgala (matter), dharma, adharma, ākāśa (space), and kāla (time).
3. The Doctrine of Karma and Transmigration: This chapter delves into the fundamental Indian doctrine of karma, explaining its meaning, development, and application in Hinduism, Buddhism, and Jainism. It highlights karma as a moral law of causality that governs rebirth and influences destiny. The Jaina perspective on karma as subtle material particles that bind the soul is discussed, along with its classification into eight types (ghati and aghati karma) and the technological processes involved.
4. The Jaina Doctrine of Liberation: This chapter forms the core of the book, detailing the Jaina path to liberation (moksha). It outlines the causes of bondage (bandha) as rooted in false faith (mithyādarśana), lack of renunciation (avirati), spiritual inertia (pramāda), passions (kaşāya), and activities (yoga). The pathway to liberation is presented as the "Three Jewels": right faith (samyag-darśana), right knowledge (samyag-jñāna), and right conduct (samyag-cāritra). It elaborates on the stages of spiritual progress (guṇasthānas) and the disciplines of samvara (restraint) and nirjarā (eradication of karma) achieved through austerities (tapas) and meditation (dhyāna). The chapter also describes the nature of liberated beings: Arhat, Tirthankara, and Siddha.
5. The Brahmanical Doctrine of Liberation: This chapter traces the evolution of Brahmanical thought, from the polytheistic worship of Vedic gods to the Upanishadic emphasis on brahman and ātman. It discusses the concepts of ṛta and dharma, the significance of sacrifices (yajña), and the early Vedic eschatology. The Upanishadic critique of ritualism, the emphasis on knowledge (vidyā), meditation (dhyāna), and the emerging ideas of karma and transmigration are explored. The chapter then examines the Bhagavad Gita's synthesis of karma, jñāna, and bhakti, and the differing interpretations of liberation in Advaita Vedanta (Śaṁkara) and Viśiṣṭādvaita (Rāmānuja).
6. The Buddhist Doctrine of Liberation: This chapter focuses on Buddhism's soteriological nature, emphasizing the problem of suffering (dukkha) as the starting point. It explains the meaning of Nirvana, highlighting its negative aspects (extinction of craving, passions) and positive aspects (bliss, peace, ultimate reality). The chapter discusses the traditional descriptions of Nirvana, its types (Sopadhiśeșa and Nirupadhiśeșa), and the Mahāyāna interpretation of emptiness (śūnyatā) and the Bodhisattva ideal. The concepts of Buddha, his attributes, and the Eightfold Path to Nirvana are also detailed.
7. The Sikh Doctrine of Liberation: This chapter analyzes Sikhism's unique approach to liberation, rooted in its monotheistic belief in one God (ik onkār). It highlights the integration of karma, bhakti (devotion), and jñāna (knowledge), with a strong emphasis on nām-simran (remembrance of God's name) under the guidance of the Guru. The concept of haumai (egoism) as the root of bondage and the ideal of the gurmukh (God-oriented individual) are discussed. The five khaṇḍas (realms) of religious practice are outlined, and the nature of liberation in Sikhism is described as union with God, characterized by peace, bliss, and the absence of ego.

Overall Significance:

The book is presented as an indispensable resource for truth-seekers, offering a comprehensive yet accessible exploration of liberation doctrines. Muni Shivkumar's work is praised for its unbiased approach, scholarly depth, and its contribution to inter-religious understanding, particularly by a Jaina monk shedding light on other traditions with constructive insights. The Foreword by Prof. L.M. Joshi emphasizes the book's significant contribution to understanding the diverse yet interconnected paths to liberation in Indian religious history.