Freedom Obligations Rights A Jaina Perspective

Here's a comprehensive summary of the provided Jain text, "Freedom Obligations Rights: A Jaina Perspective" by Hemant Shah:

The book explores the concepts of freedom, obligations, and rights from a Jaina philosophical viewpoint, contrasting it with Western philosophy where these concepts are closely intertwined. Jainism, a distinct and original system of Indian philosophy, views the human being not as a mind, life, or body, but as a Jivatma (soul) incarnated for spiritual fulfillment.

The Jaina Concept of the Soul and Freedom:

• The Soul (Jiva): The Jaina soul (Jiva) is inherently free. However, it has been in bondage (karma) for an infinite past. The ultimate goal is emancipation from this bondage.
• Freedom: Jainism recognizes freedom for both the worldly soul (sansara) and the liberated soul (nirvana). A worldly soul possesses limited freedom, while a liberated soul has unlimited freedom.
• The Doctrine of Karma: Karma, described as subtle, imperceptible material particles, binds the soul and influences its characteristics and experiences. This doctrine explains individual differences and the consequences of actions. Despite the deterministic aspect of karma, Jainism asserts the soul's freedom to choose actions that can lead to liberation from karma. The soul can also influence the duration and intensity of karma and restrict its influx.
• Real Freedom (Moksha): True freedom (moksha) in Jainism is the freedom from karma. The ultimate goal is the total destruction of all karmas, leading to the soul's essential purity and liberation.

Obligations and Rights in Jainism:

• Differentiation from Western Philosophy: Unlike Western philosophy, Jainism does not directly link obligations and rights to social or political freedom. Instead, the path to higher spiritual development and freedom is prescribed.
• The Three Jewels: This path involves a combination of right faith (samyak darsan), right knowledge (samyak jnana), and right conduct (samyak charitra).
• Vows (Vratas): To achieve these, Jainism prescribes moral practices, including vows (Vratas) or duties, which are connected to the self. These vows are considered cardinal virtues.
  • Maha-Vrata (Great Vows): When practiced faultlessly, these are the five great vows:
    1. Non-violence (Ahimsa): A social obligation recognizing the sanctity of all life. It is crucial for social peace and prosperity.
    2. Truthfulness (Satya): An obligation to oneself and society, as societal trust relies on truth.
    3. Non-stealing (Asteya): An obligation to society, abstaining from taking others' property.
    4. Possessionlessness (Aparigraha): An obligation to society, discouraging hoarding and attachment, which create inequality and suffering.
    5. Celibacy/Chastity (Brahmacarya): An obligation to oneself and society, involving restraint not just sexually but in all desires, promoting general morality and family stability.
  • Anu-Vrata (Limited Vows): These are practiced at lesser stages of perfection.
• Obligations as a Means to Freedom: Obligations, in the form of vows and sub-vows, are present as long as the soul has limited freedom (i.e., before attaining moksha). Fulfilling these obligations requires a degree of freedom.
• Interlinkage of Obligations and Rights: Jainism views obligations and rights as two sides of the same coin. Rights, in Jainism, arise from karma and in relation to obligations. These help in spiritual development, moving towards absolute freedom, and also bring certainty and security to society.
• Uniqueness of Liberation: In the state of liberation (Siddha-hood), the soul has no obligations or rights. These only exist in the empirical world (sansara) where freedom is limited.

Spiritual Development and Absolute Freedom:

• Self-Reliance: A true Jain relies on self-effort for spiritual and social upliftment, not on others' obligations. The ultimate obligation is towards one's own complete spiritual development, which ultimately ends obligations.
• Striving for Higher Development: The Jaina's effort towards higher spiritual development is their true freedom. The final stage of spiritual development is Ayogi-Kevalin, where the soul is permanently liberated, free from karma and the cycle of birth and death, residing at the universe's end (Siddha-Shila) with unlimited freedom, infinite knowledge, bliss, and power.
• Moral Responsibility: Jainism posits partial determinism but emphasizes limited and unlimited freedom, making individuals morally responsible for their state. There is no fatalism; strength comes from within through personal endeavor.
• Comparison to Sartre: The text draws a parallel between the Jaina conception of absolute freedom and Jean Paul Sartre's idea of being "condemned to be free."
• The Liberated Soul: The liberated soul has no need to choose, and thus no obligations or rights, enjoying absolute freedom and bliss.

In essence, the book argues that Jainism offers a unique perspective where freedom is the ultimate goal, achieved through a disciplined path of ethical conduct and spiritual development. Obligations and rights are integral to this journey, acting as necessary tools and consequences of our actions in the empirical world, ultimately leading towards the soul's inherent, unhindered freedom.