Essentials Of Jaina Philosophy

Here is a comprehensive summary of "Essentials of Jaina Philosophy" by Muni Shri Nyayavijayaji, translated by Nagin J. Shah, based on the provided text:

The book "Essentials of Jaina Philosophy" aims to introduce readers to the fundamental principles of Jainism, a profound Indian philosophical and religious tradition. The summary is divided into seven chapters: Introduction to the Book, Jina and Jaina, Soul (Jiva), Ajiva (Insentient Real), Karma, Liberation, and God.

1. Introduction to the Book: This chapter establishes the relationship between philosophy (darsana sastra) and religion (dharma sastra). Philosophy deals with the knowledge of Reality, while dharma focuses on good conduct and spiritual discipline. The book emphasizes that understanding dharma is crucial for achieving the ultimate good in life, and both philosophy and dharma share the common goal of this highest good. Jaina Darsana, in its original Gujarati, is interpreted not just as philosophy but as the "religious sect" or "dharma sampradaya" of Jainism. The teachings of Bhagwan Mahavir, who lived from 599 B.C., are highlighted for their emphasis on eradicating blind faith, promoting non-violence and universal friendliness, synthesizing religions through reason, and teaching that true happiness lies within. Mahavir's choice of Prakrit over Sanskrit democratized his teachings. The book asserts that Jaina philosophy is essential for a complete understanding of Indian philosophy and is beneficial for spiritual poise and peace.

2. Jina and Jaina: The term "Jaina" is derived from "Jina," meaning "conqueror," referring to supreme souls free from attachment and defilements. Synonyms for Jina include Arhan (the Worthy) and Vitaraga (one free from attachment). The followers of Jina are Jaina, and their path is Jaina Dharma. Other names for this tradition include Arhata Dharma, Anekantadarsana (Philosophy of Non-one-sidedness), Nirgranthasasana (Teachings of the Knotless), and Vitaragamarga (Path of the Detached). Tirthankaras (TRs) are supreme souls who attain full manifestation of their sentience by removing karmic veils. They are classified into two types: those born with special powers who later establish the "Tirtha" (fourfold order of monks, nuns, laymen, and laywomen) and become omniscient, and "samanya-kevalins" (ordinary omniscient souls) who lack these initial specialties. Jainism, unlike Vedic tradition, does not believe in the reincarnation of God but in distinct supreme souls. The subject matter of Jaina philosophy revolves around the nine reals: jiva (soul), ajiva (non-soul), punya (auspicious karma), papa (inauspicious karma), asrava (inflow of karma), samvara (stoppage of inflow), bandha (bondage), nirjara (partial dissociation of karma), and moksa (liberation).

3. Soul (Jiva): The soul is described as an insentient entity, distinct from the physical body and sense organs. It is the substratum of experiences like happiness and unhappiness. The soul uses the sense organs as instruments but is not identical with them. Past experiences leave impressions on the soul, enabling memory even without immediate sensory input. The soul is imperceptible by physical senses but its existence is proven through inference and the observation of cause-and-effect relationships that extend beyond a single lifetime. The existence of the soul is inferred from the apparent inequalities and differences in people's lives and experiences, which are attributed to past karmas. The soul is eternal, sentient, and experiences the fruits of its actions. Karma, a form of subtle matter, is attracted and bound to the soul due to its activities, leading to transmigration through various births. The present and future lives are conditioned by accumulated karmas. The number of souls in the world is considered infinite (ananta), so the world will never become empty, even as souls attain liberation. Transmigratory souls (samsari) are classified as mobile (trasa) and immobile (sthavara). Immobile souls have one sense organ (touch), while mobile souls have two to five sense organs.

4. Insentient Real (Ajiva): Ajiva refers to all insentient objects, which are categorized into five types: dharma (medium of motion), adharma (medium of rest), akasa (space), pudgala (matter), and kala (time). These, along with the soul, constitute the six fundamental substances of the universe.

• Dharma and Adharma: These are subtle, invisible principles that assist motion and rest, respectively, without directly causing them.
• Akasa (Space): Space is an infinite, omnipresent substance that provides room for all other substances. It is divided into universe-space (lokakasa) where dharma and adharma exist, and space-beyond-universe (alokakasa) which is pure space.
• Pudgala (Matter): Matter is the physical substance, from atoms to gross objects. Atoms are the ultimate indivisible units. Matter has physical qualities like touch, taste, smell, and color. Sound, light, shadow, etc., are forms of matter.
• Kala (Time): Time accounts for all changes, both minute and gross, and is an assisting cause for these transformations.

Substances like dharma, adharma, space, and matter are composed of "space-points" (pradesa), which are the smallest indivisible units. These are categorized as Astikaya (collection of space-points). Time, being momentary, is not considered an Astikaya. In total, Jainism recognizes six substances (or five if time is not considered independent).

5. Karma: Karma refers to mental, vocal, or bodily acts and the impressions they leave on the soul. The theory of karma explains the inequality and diversity among souls, asserting that every act has a consequence, and we "reap what we sow." Positive acts lead to happiness, and negative acts to misery. Karmic matter is attracted to the soul through its activities (mental, vocal, bodily). There are eight fundamental types of karmas:

1. Knowledge-covering (jnanavarana): Obscures the soul's faculty of knowledge.
2. Vision-covering (darsanavarana): Obscures the soul's faculty of vision.
3. Feeling-producing (vedaniya): Causes experiences of happiness and unhappiness.
4. Deluding (mohaniya): Causes delusion, attachment, and aversion.
5. Longevity-determining (gotra): Determines lifespan.
6. Body-making: Determines physical form and species.
7. Status-determining: Determines social or existential status.
8. Obstructive (antaraya): Hinders the attainment of desired objects.

Karmas 1, 2, 4, and 8 are primarily inauspicious as they obstruct the soul's natural qualities. The others can be either auspicious or inauspicious.

• Asrava (Inflow): The attraction and entry of karmic matter into the soul through activities.
• Samvara (Stoppage): The prevention of karmic inflow through control of mental, vocal, and bodily activities, leading to internal purity.
• Bandha (Bondage): The binding of karmic matter to the soul due to passions like attachment and aversion. This bondage is beginningless, but individual karmas have a lifespan. The intensity, duration, nature, and quantity of karmas are determined by the soul's activities and passions. The five causes of bondage are perverted inclination (mithyatva), non-restraint (avirati), carelessness (pramada), passions (kasaya), and activities (yoga).

6. Liberation: Liberation (Moksha) is the absolute dissociation of all karmic matter from the soul, restoring it to its original pure state. This is achieved through:

• Nirjara (Partial Dissociation): The process of shedding bound karmas. This can be voluntary (sakama), through austerities, or involuntary (akama), by experiencing the fruits of karma. Experiencing karmic fruits peacefully without succumbing to passions is crucial to avoid binding new karmas.
• Samvara: Stoppage of karmic inflow, achieved through internal purity, control of activities (gupti), careful conduct (samiti), virtues (dharma), deep reflection (anupreksa), endurance (parishahajaya), and right conduct (caritra). Austerities (tapas) are key to nirjara.

When the four "ghati-karmas" (knowledge-covering, vision-covering, deluding, and obstructive) are completely removed, the soul attains omniscience, becoming a perfect seer and knower. Subsequently, the remaining four "aghati-karmas" are also shed, and the soul moves upwards to the apex of the universe, where it rests eternally in its pure, blissful, and omniscient state. Liberated souls are formless, eternal, and pure, experiencing infinite bliss. Liberation can only be attained through the human body.

7. God: In Jainism, God (Isvara) is defined as a soul that has completely removed all karmas, thus achieving the state of liberation. The defining characteristic of Godhood is identical with liberation. God is not a creator of the world; rather, the universe is governed by natural laws and the force of karmas. Pure and detached souls, free from attachment and desires, are considered God. Every living being has the potential to become God by developing spiritual knowledge and conduct. While there are many liberated souls (Gods), they are considered "one" due to their absolute alikeness and interpenetration. The book clarifies that liberation is not a creation but a removal of karmic coverings. The stream of karmic bondage is beginningless, but individual karmas have a lifespan, making complete eradication possible through concentration and the development of wholesome mental activity. The destruction of attachment and aversion, the root causes of deluding karma, leads to the elimination of other covering karmas and the manifestation of infinite knowledge. Jainas worship God not to please Him, but to purify themselves, developing non-attachment by contemplating the divine ideal. The worship aids in purifying the mind and strengthening the resolve for the spiritual journey. The text concludes by noting the essence of Jainism's teachings on the soul, karma, detachment, equanimity, meditation, and liberation, drawing parallels with other spiritual traditions.