Human Nature And Destiny In Jainism - Book Summary

Here's a comprehensive summary of "Human Nature and Destiny in Jainism" by Basistha Narayan Tripathi, based on the provided text:

Core Tenets of Jainism Regarding Human Nature and Destiny

This text delves into the Jain understanding of human nature and its ultimate destiny, emphasizing the central role of Karma and self-exertion. The author, Dr. Basistha Narayan Tripathi, positions Jainism within the broader landscape of Indian philosophical thought, highlighting its unique approach to freedom, bondage, and liberation.

The Law of Karma and its Implications:

Karma as Consequence, Not Punishment: The fundamental principle of Jainism is the law of Karma, which states, "Life becomes what it does." Karma is not a system of reward or punishment by a divine entity, but rather a natural law of cause and effect that restores lost harmony. Suffering is a consequence of past actions, and joy is a result of causes one has initiated.
Rejection of Luck and Predestination: The doctrine of Karma negates the concepts of luck, good or bad. Events are interconnected through a rational chain of antecedents and consequents. It is also distinct from predestination, determinism, and fatalism, as Jainism asserts that humans are free agents within the framework of this law.
Destiny as Self-Created: From an empirical perspective, operative Karma can be seen as a form of destiny, but this destiny is not externally imposed. Instead, it is the product of an individual's own actions and intentions. Esoterically, Karma is the law of moral retribution where every cause has an effect, and the originator of the cause experiences that effect.

Reconciling Free Will and Destiny:

The text acknowledges the long-standing philosophical debate on free will versus destiny. Jainism, along with Buddhism, champions "immanent freedom," recognizing that individuals experience freedom and strive to improve their condition. This is evidenced by human suffering, which implies the capacity to act and influence one's fate.

Distinguishing Jainism from Other Indian Philosophies:

Against Naturalism and Eternalism: Jainism, alongside Buddhism, rejects naturalism (Svabhāva-vāda) or nihilism (uccheda-vāda), which denies the moral law and reduces humans to mere natural forces. It also refutes eternalism (Sasvatavāda), which posits a transcendent, eternally free God or soul above the moral law. Both are characterized as forms of "inactivism" (akriyāvāda).
Contrast with Hinduism: While Hindu philosophies often focus on God-consciousness and a transcendent, eternally free God, Jainism's core is moral consciousness and the spiritual urge for purification. Hinduism's relationship with the divine is through prayer and devotion, whereas Jainism emphasizes self-effort.

Human Nature and the Causes of Bondage:

The Jiva and its Intrinsic Nature: The Jain concept of the Jiva (soul) is of pure consciousness, perfect and luminous. However, contact with karmic matter obscures its inherent luminosity.
Ignorance (Avidyā) and Passions (Kaşāyas): The soul's downfall stems from avidyā (nescience), which is beginningless. This nescience leads to kaşāyas (passions like anger, pride, deceit, and greed), which in turn fuel "Yoga"—vibrations of body, speech, and mind. These passions and Yoga are the primary causes of bondage (bandha).
The Process of Bondage: When the soul is affected by passions, it attracts and absorbs pudgala (material) particles suitable for karma, much like heated iron absorbs water. This influx of karmic matter is āśrava.
Key Causes of Bondage: The text identifies three main causes of bondage:
1. Mithyādarśana (Perverse View): This is considered the root of all evils, leading to wrong perceptions about truth. It includes various forms of wrong belief and doubt.
2. Avirati (Non-Abstinence/Lack of Control): This involves the inability to control the senses and the practice of vices like violence, falsehood, stealing, incontinence, and attachment.
3. Pramāda (Negligence/Indulgence): This relates to activities that lead to pleasure and pain, contributing to the accumulation of karma.

The Path to Liberation: Sāṁvara and Nirjarā

The ultimate aim of Jainism is freedom from bondage and suffering. This is achieved through two crucial processes:

Sāṁvara (Stoppage of Influx): This is the halting of new karmic matter entering the soul. It begins with Bhāva-sāṁvara (mental stoppage of attachment, aversion, and delusion) and culminates in Dravya-sāṁvara (the actual stoppage of karmic particles).
Nirjarā (Destruction of Accumulated Karma): This is the shedding of karma that has already bound the soul. It is achieved through intense meditation and self-discipline, where the soul's focus is directed towards its pure, inherent nature.

The Role of Knowledge, Faith, and Conduct:

Jainism emphasizes the inseparable link between jñāna (knowledge), darśana (faith/right inclination), and carita (conduct). While right faith turns the soul in the right direction, right knowledge illuminates the path, and right conduct leads to the goal.

Stages of Spiritual Development (Guṇasthānas):

The path to liberation is a gradual process of spiritual development, marked by fourteen stages (guṇasthānas). These stages represent the progressive purification of the soul and the reduction of karmic influence.

Punya and Pāpa (Merit and Demerit):

Punya: Generated by auspicious thoughts and actions, leading to pleasant experiences, auspicious lifespan, physique, and heredity.
Pāpa: Generated by inauspicious thoughts and actions, leading to painful experiences, inauspicious lifespan, physique, and heredity. Both are seen as forms of karma influx.

Spiritual Discipline (Sādhanā) and Meditation (Dhyāna):

Sādhanā: Encompasses all religious practices and ceremonies aimed at spiritual realization, with the moral life serving as a foundational discipline.
Dhyāna: Concentration of the mind is central to spiritual realization. Jainism distinguishes between auspicious (praśasta) and inauspicious (apraśasta) meditation.
- Dharma-dhyāna: Focuses on contemplation of revelation, suffering, karmic fruition, and the structure of the universe. It requires prerequisite practices like regular study, purification of attitude, right conduct, and non-attachment.
- Śukla-dhyāna: A higher form of meditation where the mind concentrates on finer aspects, leading to the annihilation of mental functions and omniscience.

The Nature of Liberation (Mokṣa):

Not Annihilation, But Purity: Liberation (mokṣa) is not the destruction of the soul but its complete purification and attainment of infinite consciousness, pure understanding, absolute freedom, and eternal bliss. It is an escape from the cycle of birth and death, not from existence itself.
Self-Reliance and Absence of Divine Grace: Jainism asserts that humans are the architects of their own destiny. Divine grace is not a factor in liberation; it is achieved through personal endeavors and the eradication of karma.
The Siddha State: The liberated soul ascends to the Siddhashila (abode of the perfected beings), a realm beyond the universe, where it exists in its pure, unconditioned state, characterized by omniscience and bliss.

Critical Reflections and Philosophical Challenges:

The text concludes with a critical estimation of some unresolved issues in Jain philosophy:

The Reality of Bondage: The Jain assertion that both spirit and matter are real, and that bondage is real, is questioned. If reality cannot be negated, then the removal of ignorance or bondage is seen as an epistemological rather than ontological shift.
Pluralism of Souls: The Jain belief in an infinite plurality of souls, even in liberation, is viewed as a potential philosophical error. The absence of a divine ruler and a synthesized view of the liberated community is noted.
Pessimism and the Nature of Matter: Jainism is described as having a profound pessimism regarding the world, viewing matter as a permanent, ineradicable substance. The goal is to release souls from entanglement with matter through absolute inaction.
Comparison with Buddhism: Jainism shares similarities with Buddhism in its ethical aspects and the ideal of the negation of life and personality, both viewing life as a calamity to be overcome. However, Jainism's emphasis on outer actions, as opposed to Buddhist focus on inner motives, is highlighted.

In essence, "Human Nature and Destiny in Jainism" presents a comprehensive overview of the Jain worldview, underscoring the power of individual action, the inescapable law of karma, and the ultimate possibility of achieving perfect purity and eternal bliss through rigorous self-discipline and spiritual practice.