ISJS Jainism Study Notes E5 Vol 02

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This document is the second volume of a collection of "Study Notes" on Jainism compiled by the International School for Jain Studies (ISJS), aiming to provide a comprehensive understanding of Jainism for scholars, particularly those integrated within the American University System. It is presented as Version V.5.0 and reorganized into three volumes:

• Volume I: Jain History, Society, and Culture
• Volume II: Jain Philosophy (including the Karma doctrine)
• Volume III: Selected topics and applications of Jain doctrine to resolve modern-day issues

This specific volume, Volume II, delves into the core philosophical concepts of Jainism. The Preface highlights the significant changes in this version, including the compilation into three volumes and the reorganization of the academic program. The notes are prepared by distinguished scholars who have been faculty members of ISJS and include selected papers by alumni. The curriculum is designed to cater to international scholars and is continuously updated based on feedback. The document also includes a page dedicated to Diacritical Marks used in Jain texts.

The curriculum outlines a structured learning program covering various modules:

Module B.1.0: History, Society, and Culture This module covers the historical development of Jainism, its societal aspects, the status of women, cultural definitions, and key doctrines like Ahimsā (non-violence), Aparigraha (non-possession), religious rituals, arts, sculptures, paintings, temple architecture, iconography, and the classification and contribution of Jain literature and scholars.

Module B.2.0: Philosophy (Metaphysics & Ontology) This module focuses on the fundamental philosophical underpinnings of Jainism:

• Nature of Reality (Sat): Discussed in relation to Western philosophers, with Jainism accepting permanence, change, and multiplicity simultaneously. The concept of dravya (substance) is central, defined by origination (utpāda), destruction (vyaya), and permanence (dhrauvya), and possessing attributes (guna) and modes (paryaya).
• Categories of Substance (Dravya): The cosmos is composed of six substances: Jiva (living beings), Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), and Kāla (time). Jiva is characterized by consciousness, while Pudgala is concrete and possesses touch, taste, smell, and color. The other four are non-concrete and supportive.
• Pudgala (Matter): Detailed explanation of matter, its etymological meaning ("to combine" and "to dissociate"), its four qualities (touch, taste, hue, odor), and its various classifications like paramāņu (atom) and skandha (aggregate). It discusses gross and subtle matter, atomic theory, and the eight vargas (clusters of matter) associated with the soul.
• Jiva (Soul/Self): The existence, nature, synonyms, and nine key characteristics of the soul are elucidated. Jainism emphasizes the soul's inherent consciousness and its potential for omniscience and liberation. It differentiates between Jiva (living being) and Ātmā (the individual self), though often used synonymously. The concept of three types of souls – external (bahirātmā), internal (antarātmā), and supreme (paramātmā) – is presented.
• Seven Verities (Tattvas): Explained as the path to liberation, consisting of Jiva, Ajīva (non-soul, comprising matter, motion, rest, space, and time), Āśrava (influx of karma), Bandha (bondage of karma), Saṁvara (stoppage of influx), Nirjarā (dissociation of karma), and Mokşa (liberation). Punya (merit) and Pāpa (demerit) are also discussed as important concepts.
• Samyagdarśana (Right Belief): Defined as firm faith in the fundamental principles of Jainism, leading to spiritual awakening. It is characterized by calmness (praśama), fear of worldly pleasures (saṁvega), compassion (anukampā), belief in eternal existence (āstikya), and friendship with all (maitri). Various kinds and transgressions of right belief are also detailed.
• Jain Omniscience (Kevalajñāna): The concept of omniscience, possessed by Arihantas and Siddhas, is thoroughly explained, emphasizing perfect knowledge of all substances, their attributes, and modes. The scriptural proofs and the process of achieving omniscience are discussed.
• Jñāna (Knowledge): Explores the nature of knowledge as an attribute of the soul, its types (mati, śruta, avadhi, manaḥparyaya, kevala), and the process of acquiring knowledge through various means, including the limitations of senses and the distinction between empirical and pure knowledge.
• Naya (Standpoints): Discusses the doctrine of viewpoints (Naya) as a method to understand the multifaceted reality from different perspectives. It explains the distinction between Niścaya-naya (transcendental/substance view) and Vyavahāra-naya (practical/modal view), and their role in comprehending reality. The seven nayas are also briefly introduced.
• Syādvāda: Explained as the linguistic device and expression of Anekāntavāda (non-one-sidedness) to communicate manifold characteristics of reality, using the word "Syāt" (in some respect) to qualify propositions, thereby acknowledging the partiality of any single statement.
• Karma Doctrine: Details the nature of karma as subtle matter particles that bind the soul due to passions and activities. It explains the eight primary species of karma (prakṛti), their duration (sthiti), intensity (rasa), and quantity (pradeśa). The processes of Bandha (bondage), Saṁvara (stoppage of influx), and Nirjarā (dissociation of karma) are elaborately discussed, along with the ten states of karma.
• Control of Kashāyās (Toxic Emotions): Focuses on the four primary emotions – anger, arrogance, deceit, and greed – and their subdivisions, along with Nokashāyās. It outlines their destructive impact and the Jain approach to controlling them through awareness, prevention, forgiveness, humility, straightforwardness, contentment, and spiritual practices.
• Yoga in Jain Tradition: Explores the Jain perspective on Yoga and Dhyāna (meditation), distinguishing it from Patanjali's Ashtanga Yoga. It emphasizes controlling mind, body, and speech activities (yoga), the importance of Samvara and Nirjarā, and the progression through the fourteen Gūņasthānas (stages of spiritual development). Different types of meditation (Dharma Dhyāna and Śukla Dhyāna) are described.
• Śramanācāra (Code of Conduct for Monks): Details the rigorous ascetic practices of Jain monks, including the five great vows (Mahāvratas), the fivefold carefulness (Samitis), the threefold self-control (Guptis), rules for begging food, and the importance of detachment and austerity. It also touches upon the distinctions between Jinakalpi and Sthavirakalpa traditions.
• Śrāvakācāra (Ethics of the Householder): Outlines the ethical principles for lay Jains, emphasizing Ahimsa as the foundation. It details the observance of minor vows (Anuvratas), enhancing vows (Guņavratas), and training vows (Śikṣāvratas) to progressively move towards spiritual purification. It discusses vegetarianism, human rights, and the importance of balanced living.
• Dasa Lakṣaṇa Dharma (Ten Virtues): Explains the ten cardinal virtues that form the core of Jain ethics, observed during the Paryūṣaṇa festival: Forgiveness, Humility, Straightforwardness, Contentment, Truthfulness, Restraint, Austerity, Renunciation, Non-possession, and Celibacy. Each virtue is elaborated with philosophical and practical examples.
• Sallekhanā / Santhārā (Voluntary Fasting unto Death): Discusses this significant Jain practice as a spiritual way of meeting death, undertaken voluntarily when one feels unable to perform religious duties. It clarifies the distinction between Sallekhanā and suicide and outlines the conditions and transgressions associated with this vow.
• Samādhimaraņa: Similar to Sallekhanā, this term refers to dying peacefully with equanimity, achieved through spiritual practices, penance, and the control of passions. It is presented as a desirable outcome that influences future rebirths.
• Uttarādhyayana-sūtra: Identified as the "Gītā of the Jains," this ancient and popular scripture is analyzed for its spiritual fervor, ethical teachings, historical references, and its comprehensive coverage of Jain philosophy, including metaphysics, epistemology, ethics, and sociology. It is noted for its narrative style and philosophical depth.
• Ratnakaranda Śrāvakācāra: Highlights this text as a foundational code of conduct for householders, emphasizing Ahimsa and the harmonious integration of religious and social life. It discusses the twelve vows (Anuvratas, Guņavratas, Śikṣāvratas) and their practical application in daily life, including ecological considerations and social ethics.
• Samaņa-suttam: Presented as the central and authentic compendium of Jain teachings, derived from Lord Mahāvīra and other Śramaņas. It summarizes Jain philosophy, ethics, and practices, emphasizing the interconnectedness of all life and the importance of non-violence, equanimity, and self-control.
• Ācārānga: The first canon of Jainism, focusing on the conduct of ascetics, the nature of the soul, karma, and the path to liberation. It discusses the classification of living beings and the profound implications of Ahimsa in Jainism.
• Tattvārtha-sūtra: A seminal work accepted by all Jain sects, written in Sanskrit, which systematically covers all aspects of Jain philosophy, including the seven tattvas (realities), the path to liberation, knowledge (jñāna), and the concept of dravya.
• Pańcāstikāya: An ancient Prakrit text by Acharya Kundakunda, detailing the five astikāyas (existents: soul, matter, motion, rest, space) and the substance (dravya) with its attributes (guna) and modes (paryaya). It also explains the nine padārthas and the path to liberation.
• Bhagavati Ārādhanā: A work focusing on the code of conduct for monks, particularly the four ārādhanās (right faith, knowledge, conduct, and penance) as the path to Mokşa. It provides detailed discussions on different types of death, including Sallekhanā.
• Bhagavati Sūtra: The most voluminous and encyclopedic of Jain scriptures, presented in a question-and-answer format. It covers a vast range of topics from metaphysics and ethics to history, sociology, and cosmology, reflecting Mahāvīra's teachings and the Anekānta approach.

The document concludes with contact information for ISJS and its faculty members, showcasing a diverse group of scholars with expertise in Jainism and related fields.