Introduction To Jaina Sadhna - Book Summary

Here's a comprehensive summary of "An Introduction to Jaina Sādhanā" by Prof. Sagarmal Jain, based on the provided pages:

Book Title: An Introduction to Jaina Sādhanā [Jaina Way of Living] Author: Prof. Sagarmal Jain Publisher: Parshwanath Vidyapith, Varanasi Context: Based on lectures delivered at the University of Madras, Annual Lecture Series 1992-93.

The book aims to provide an authentic and lucid explanation of Jaina Sādhanā and its relevance in the modern age, making it accessible to common readers rather than just scholars.

Core Concepts of Jaina Sādhanā:

Goal of Sādhanā: To realize the true nature of the soul, which is obscured by karmas. This true nature is described as infinite knowledge, infinite perception, infinite bliss, and infinite power. The ultimate aim is liberation (Moksha) from suffering and the cycle of birth and death.
Cause of Suffering: Attachment (Rāga) and delusion (Moha) are identified as the primary causes of bondage and suffering. These obscure the soul's innate purity and perfection. The "mine-complex" (egoism) and attachment to worldly objects are seen as the root of all physical and mental suffering.
The Path to Liberation (The Three Jewels): Jainism prescribes a three-fold path for liberation:
1. Right Faith (Samyak-darśana): This involves having a correct and firm belief in the fundamental principles (Tattvas) of Jainism, including the existence of the soul, its eternality, its role as the doer and enjoyer of actions, the possibility of liberation, and the path to achieve it. It's also described as a calm and undisturbed state of mind where the pure self is realized. Its constituents include equanimity (Sama), yearning for truth (Samvega), unattachment (Nirveda), compassion (Anukampā), and belief in Punya (virtue) and Papa (vice).
2. Right Knowledge (Samyak-jñāna): This is the knowledge of reality in all its infinite facets, characterized by an unbiased and integral view. It involves discriminating between the self (Jiva) and the non-self (Ajiva). Practically, it involves knowing the seven principles: Jiva, Ajiva, Asrava, Samvara, Bandha, Nirjara, and Moksha. From a real viewpoint, it's the subjective experience of one's own pure nature. Jaina knowledge is categorized into paroksa (indirect – Matijñāna and Srutajñāna) and pratyakşa (direct – Avadhijñāna, Manahparyayajñāna, and Kevalajñāna).
3. Right Conduct (Samyak-cāritra): This is the practical application of right faith and right knowledge in daily life. It encompasses ethical behavior, adherence to vows, and control over senses and passions. From a real point of view, it's the state of being completely free from passions and mental tension, achieving equanimity (Sāmāyika). From a practical viewpoint, it involves following the disciplinary rules outlined in the scriptures. Purity of motive is emphasized over external consequences.
Equanimity (Samatā/Sāmāyika): This is a central concept, representing the balanced state of mind, free from emotional disturbances, attachment, and aversion. It is considered the true nature of the soul and its ultimate goal. Equanimity in knowing, feeling, and willing forms the basis of right knowledge, faith, and conduct, respectively.

Historical Context and Relationship with Other Traditions:

Antiquity: Jaina tradition is traced back to pre-historic times, with roots in the Sramanic tradition of India, which emphasized renunciation, asceticism, and emancipation, in contrast to the earlier Vedic emphasis on material welfare.
Intermingling with Hinduism: The book highlights the significant intermingling and mutual influence between the Sramanic (Jainism, Buddhism) and Vedic (Hinduism) traditions. Concepts like asceticism and liberation, initially absent in early Vedic religion, were influenced by Sramanic thought. Conversely, Hinduism incorporated Jaina and Buddhist tenets, and Jainism and Buddhism also absorbed certain Hindu elements and deities. The author argues against viewing Jainism and Buddhism as mere revolts against Brahminism, but rather as reformers and complementary traditions within the broader Indian cultural landscape.
Jainism and Buddhism: Both belong to the Sramanic tradition and flourished in the same era, with contemporary founders Mahavira and Buddha. They shared core principles like the supremacy of human effort, the law of Karma, and the pursuit of liberation, along with similar moral codes (five Silas). However, key differences exist: Buddhism's philosophical approach was often negative or relativistic, while Jainism's was positive and focused on multifaceted reality (Anekāntavāda). Jainism also advocated more rigorous austerities than Buddhism's "middle path." The book discusses reasons for Buddhism's wider spread and Jainism's deep roots in India.

Code of Conduct:

Householders: Jainism outlines specific vows for householders, starting with the five Mahavratas (Great Vows), which are then further elaborated and limited. These include vows related to non-violence, truthfulness, non-stealing, celibacy (or chastity), and non-possession (limiting possessions). Additional vows (Dig-vrata, Bhogopabhoga parimana, Anarthadanda viramana, Samayika, Desavrata, Proṣadhopavasa, Atithi-Samvibhanga) further define their conduct. The text details transgressions (aticara) for each vow. Daily duties for householders include worship, devotion to gurus, study, self-control, austerity, and charity.
Monks and Nuns: Ascetics observe a more rigorous code, including the six Great Vows (Mahavratas), five types of vigilance, three guptis (control of mind, speech, body), control of senses, ten cardinal virtues, six essentials, twelve austerities, and enduring twenty-two hardships.
Gunasthāna (Stages of Spiritual Progress): Jainism describes fourteen stages of spiritual development, progressing from perverse attitude (Mithyādrsti) to the state of omniscient liberation (Siddha). These stages are determined by the operation, subsidence, or destruction of karmas and the resultant state of knowledge, faith, and conduct. The book explains each of these stages, highlighting the path of annihilation (Kṣapakaśreṇi) as superior to the path of subsidence (Upaśama-śreni).
Three Stages of Spiritual Quest: The journey is also categorized into Extrovert Self (Bahirātmā), Introvert Self (Antarātmā), and Transcendental Self (Paramātmā), corresponding to different levels of spiritual realization.

Relevance of Jaina Sādhanā in the Modern Age:

Mental Peace and Integration: In an age characterized by anxiety, emotional disorders, and value conflicts due to science and technology, Jaina Sādhanā offers a path to mental peace and personality integration. Its emphasis on equanimity is presented as a solution to modern stresses.
Essence of Religion: Religion, for Jainas, is not superstition but the practice of realizing one's essential nature, which is equanimity. It provides eternal virtues and values relevant to contemporary needs.
Non-attachment (Aparigraha): The practice of non-possession, both absolute for ascetics and limited for householders, is highlighted as crucial for overcoming mental tensions rooted in attachment to worldly objects.
Non-violence (Ahimsa): Presented as the pivot of Jaina ethics and the social aspect of equanimity, non-violence is considered the eternal law of religion. It's not just about not killing but also about compassion and service to all living beings, extending to the plant kingdom. While acknowledging the inevitability of some forms of violence in physical existence, the ideal is to minimize harm and strive for non-violence, especially in thought and intention. This principle is presented as a solution to conflicts and violence in society.
Ecological Balance: Jaina philosophy's reverence for all forms of life, including earth, water, air, and fire, and its strict adherence to non-violence offer profound solutions for the current ecological crisis. Restrictions on water usage, food consumption, and occupations that harm the environment are discussed.
Regard for Other's Ideologies (Anekāntavāda): The theory of manifold aspects of reality (Anekāntavāda) promotes open-mindedness and tolerance towards different viewpoints and faiths. It encourages accepting that others' perspectives may hold truth from their own angles, fostering intellectual and social tolerance, which is vital for resolving ideological conflicts. The book emphasizes that Jainism does not negate life but seeks to refine human existence through self-control and detachment.

In essence, "An Introduction to Jaina Sādhanā" provides a foundational understanding of Jaina philosophy and practice, emphasizing its ethical framework, spiritual goals, and enduring relevance for navigating the challenges of modern life by promoting inner peace, compassion, and respect for all existence.