Essence Of Jaina Scriptures - Book Summary

This comprehensive summary is based on the provided Jain text, "Essence of Jaina Scriptures" by Jagdish Prasad Jain, which is a translation and commentary on the Pravachanasara of Acharya Kundakunda with the Tattvadipika commentary by Amrtachandra Suri. The book aims to elucidate the core teachings of Jainism, particularly those found in Kundakunda's Pravachanasara.

Overall Purpose and Content:

The book presents the essence of Jain scriptures, focusing on the teachings of Lord Mahavira. It delves into fundamental Jain concepts, offering interpretations and clarifications, often in response to and in an effort to dispel misperceptions or distortions found in various commentaries and interpretations by both Indian and foreign scholars. The Pravachanasara itself is a systematic, philosophical, logical, and scientific examination of key Jain principles.

Key Concepts Discussed:

The book, through its extensive introduction and the translation of the Pravachanasara, covers a wide array of Jain philosophical and ethical concepts, including:

Dharma (Righteousness/Duty): Defined in multiple ways: as moral self-restraint and spiritual self-discipline; as the inherent nature of a thing; as equanimity; and as the state of evolution conjoined with pure conscious attentiveness. Jainism's dharma is presented as a science of well-being, not merely a set of dogmas or rituals, but a way of life for peace, happiness, and social well-being.
The Self (Jiva/Soul): Described as an eternal yet evolvent substance. Its essential nature is characterized by consciousness (chetana) and psychic attention/manifestation (upayoga). Chetana is the underlying essence, while upayoga is its active, functional aspect. The soul is distinct from physical matter (pudgala) and the various states of existence (jiva nikaya) it experiences due to karmic bondage.
Equanimity (Samya): A central concept, defined as a state of the soul free from infatuation (moha) and mental disturbance (kshobha) caused by attachment and aversion. It is considered the essence of spiritual enlightenment and a crucial characteristic of a self-restrained person (samana). The book emphasizes the importance of maintaining equanimity in all circumstances, comparing it to the balance found in various philosophical traditions.
Conscious Attentiveness (Upayoga): The functional aspect of consciousness, described as the defining characteristic of the soul. It is categorized into three types: pure (shuddha), auspicious (shubha), and inauspicious (ashubha).
- Shuddha Upayoga (Pure Psychic Attention): The highest state, free from karma, leading directly to liberation.
- Shubha Upayoga (Auspicious Psychic Attention): Characterized by attachment to righteousness, devotion, and virtues, it leads to merit (punya) and heavenly pleasures. It has a purifying effect (vishuddhi) and is considered a stepping stone towards liberation, although it doesn't offer immediate liberation.
- Ashubha Upayoga (Inauspicious Psychic Attention): Characterized by infatuation, attachment to sense objects, and passions, leading to sin (papa) and further bondage. This is to be completely abandoned.
Knowledge (Jnana): The soul's innate nature, inseparable from it. Jainism emphasizes that knowledge is not an external addition but an inherent evolution of the self. The book details the Jaina epistemological approach, contrasting it with other Indian philosophical schools.
The Knowable (Jneya): Primarily substance (dravya), which is defined as an existent reality characterized by permanence, origination, and annihilation, and inherently linked to its qualities (guna) and modifications (paryaya).
Bondage (Bandha) and Liberation (Moksha): Bondage is caused by psychic states like infatuation, attachment, and aversion, which lead to the influx and adherence of material karmas. Liberation is achieved by eradicating these psychic impurities and attaining the pure, unconditioned state of the soul, characterized by pure psychic attention, knowledge, and bliss. This process requires a combination of right faith (samyak darshan), right knowledge (samyak jnana), and right conduct (samyak charitra).
Conduct (Charitra): Understood in both its internal (nishchaya) and external (vyavahara) aspects. While internal purification of psychic states is paramount, external conduct like vows, self-regulation, and austerities are also necessary, particularly as means to achieve internal purity. The book addresses controversies and interpretations regarding the role of external conduct and the concept of non-violence (ahimsa).
Non-violence (Ahimsa): Presented as the foundation of dharma, with a greater emphasis on internal psychic non-violence (bhava himsa) over mere physical non-violence (dravya himsa). Compassion (karuna/daya) is considered an integral aspect of non-violence and a virtue to be cultivated.
Gunasthana (Stages of Spiritual Progress): While not explicitly detailed as a separate section, the concepts of pure, auspicious, and inauspicious psychic attention, and the descriptions of conduct, implicitly refer to spiritual progression.
Syadvada (Doctrine of Manifoldness): The principle that reality is viewed from multiple perspectives (naya), leading to conditional statements about existence and non-existence, acknowledging the complexity and multifaceted nature of truth.

Commentaries and Recensions:

The book discusses the significance of Sanskrit commentaries by Amrtachandra Suri and Jayasena. It highlights differences in their interpretations, particularly regarding the concept of "pure" (shuddha) and the authenticity of additional verses found in Jayasena's recension, suggesting some might be later interpolations. The translator, Barend Faddegon, and the editor, Jagdish Prasad Jain, critically assess the challenges of translating Prakrit and Sanskrit scriptures into English, noting potential ambiguities in terminology and the need for nuanced interpretation.

Critique of Misinterpretations:

A significant portion of the introduction and commentary is dedicated to clarifying misunderstandings and distortions of Kundakunda's teachings, particularly those attributed to the Kanjipanthi sect. These misinterpretations often relate to:

Equating auspicious (shubha) and inauspicious (ashubha) psychic attention.
Denying the distinctness and importance of auspicious conduct as a stepping stone towards pure psychic attention.
Advocating for an "inactive self" or "non-doership," contradicting Kundakunda's emphasis on effort and diligent conduct.
Misinterpreting concepts like omniscience, substance, and the nature of the soul, often aligning them with non-Jain philosophies like Advaita Vedanta or Sankhya.
Overemphasizing knowledge (jnana) as the sole means to liberation, neglecting the crucial roles of right faith (samyak darshan) and right conduct (samyak charitra).

Overall Significance:

"Essence of Jaina Scriptures" aims to provide a clear, scholarly, and accessible understanding of Kundakunda's Pravachanasara. It serves as a valuable resource for scholars and students of Jainism, offering a detailed exploration of its philosophical underpinnings and ethical framework, while also addressing contemporary debates and misinterpretations within the Jain tradition. The book emphasizes the importance of a balanced approach, integrating internal spiritual realization with ethical conduct.