Jain Adhyatmavad Adhunik Sandarbh Me - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Adhyatmavad Adhunik Sandarbh me" by Sagarmal Jain, focusing on its key arguments and concepts:

The text explores Jain spiritualism (Adhyatmavad) in a modern context, contrasting it with materialism and highlighting its core principles.

Core Problem and Jain Solution:

Root of Suffering: The text begins by asserting that all spiritual traditions, including Jainism, agree that the root cause of all suffering is attachment, craving, or possessiveness (asakti, trishna, mamattva buddhi).
Materialism's Failure: Materialism, while providing comfort and convenience, cannot eradicate human attachment or craving. It's likened to cutting branches while neglecting the roots. Materialism believes in fulfilling desires to achieve happiness, but Jainism counters that craving is infinite like the sky, making complete fulfillment impossible.
The Jain Path: To free humanity from selfishness, violence, exploitation, corruption, and their resultant suffering, the text advocates for abandoning the materialistic viewpoint and developing a spiritual perspective.

Understanding Adhyatmavad (Jain Spiritualism):

Meaning of Adhyatma: The word "Adhyatma" originates from "Adhi+Atma," signifying the superiority or elevated state of the soul. In Jainism, it refers to inner purity and sanctity (acharyas use "ajjhatta").
Jain Spiritualism's Core Tenet: Jain spiritualism asserts that the ultimate goal of life is not the acquisition of material comforts but the attainment of higher values that transcend physical and economic ones. It emphasizes recognizing the soul (Atma) as the supreme value, rather than matter.
Materialism vs. Spiritualism on Happiness: Materialism bases happiness and suffering on objects, leading individuals to pursue possessions, which in turn breeds social evils like theft, exploitation, and hoarding. Jain spiritualism, however, teaches that happiness and suffering are internal, originating from the soul. True joy comes from the soul, not from external objects.

The Soul (Atma) and its Attainment:

The Soul as the Creator and Enjoyer: The text quotes the Uttaradhyayan Sutra, stating that the soul is the creator and enjoyer of its own happiness and suffering. The soul is its own friend or enemy. A soul situated in virtue is a friend, and one situated in vice is an enemy.
Renunciation of Possessiveness: The Atur Prakaran highlights that the essence of spiritualism lies in understanding the soul as the only true possession, with all external objects being temporary associations. Attachment to these temporary objects leads to suffering, necessitating the complete renunciation of possessiveness towards them.
Focus on the Self: Materialism's individual is focused externally ("para" or matter), while the spiritualist is focused internally ("swa" or self). This "para-centric" (object-centric) view is the basis of materialism. The spiritualist, or "Atmavadi," is "swa-centric" (self-centric), valuing the soul above all else.
The Soul's Nature: According to the Acharanga Sutra, the soul is the knower (vijnyata), and the knower is the soul. Being in a state of knowing is being in one's own true nature.
The Goal: Self-Realization (Atmalabdhi): Jain spiritualism aims for self-realization. The renunciation of possessiveness towards all external objects (like the body) is the primary path. The text states that the ultimate goal of Jainism is the attainment of self-realization, which is achieved through the renunciation of attachment.

Equanimity (Samatva) as the Essence:

Equanimity as the Soul's Nature: The Bhagvati Sutra identifies equanimity (samatva) as the nature of the soul, and the attainment of equanimity as its ultimate goal. Equanimity is also considered equivalent to Dharma (righteousness).
Freedom from Attachment and Aversions: Attachment (asakti) or possessiveness creates attachment and aversion (rag-dvesh), making the individual dependent on external objects. Non-attachment (anashakti) or dispassion (vitaragta) focuses the individual on their "swa" (self).
The Goal of Dispassion: The ultimate goal of life is declared to be dispassion (vitaragta), which is another name for equanimity or the state of a detached observer (sakshi bhav). This state leads to peace and eternal happiness.

The Interconnectedness of Sadhana, Sadhya, and Sadhak:

Unity in Sadhana: In Jainism, the seeker (sadhak), the goal (sadhya), and the path of spiritual practice (sadhanamarg) are considered inseparable from the soul. The soul is the seeker, the soul is the goal, and the soul is the path.
From Bondage to Liberation: The soul is bound when influenced by passions (kashaya) and senses, but liberated when it controls them. The soul's state of desiring is bondage, and the pure state devoid of desires and fluctuations is liberation.
Inner Potential: The true potential of the seeker lies not outside but within. What is gained through spiritual practice is not an external achievement but the full manifestation of one's inherent qualities. The difference between a seeker and an accomplished soul lies in the unfolding of these capacities, not in their absence.

The Threefold Path of Spiritual Practice (Trividh Sadhanamarg):

Right Faith, Right Knowledge, Right Conduct: The text identifies the "three jewels" (triratna) – Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyana), and Right Conduct (Samyak Charitra) – as the path to liberation.
Psychological Foundation: This threefold path is based on a deep psychological understanding of human consciousness, which has three aspects: knowledge, emotion, and volition. The three jewels correspond to the proper development of these aspects: Right Faith for the emotional aspect, Right Knowledge for the cognitive aspect, and Right Conduct for the volitional aspect.
Cross-Cultural Parallels: The text draws parallels between the Jain threefold path and similar concepts in Buddhism (Sheel, Samadhi, Prajna), Hinduism (Gyana, Karma, Bhakti Yoga), and even Western philosophy (Know Thyself, Accept Thyself, Be Thyself).

Right Faith (Samyak Darshan):

Multiple Meanings: The term "Darshan" in Jainism has various meanings, including inner perception, intuition, perspective, and faith in God, Guru, and Dharma.
Essence of Reality: Whether termed "right perspective" or "faith in truth," the core is the understanding of reality. While one can know reality through scientific experiment or through believing another's account, true spiritual realization comes from personal experience.
Five Characteristics: The five characteristics of Right Faith are: equanimity (Samabhav), experiencing the blissful nature of the soul (Samvega), non-attachment (Nirveda), compassion (Anukampa), and acceptance of spiritual principles like karma and rebirth (Astikya).
Six Principles: Jain practice considers the acceptance of six principles as Right Faith: the existence of the soul, its eternality, the soul as the doer of its actions, the soul as the enjoyer of the fruits of its actions, the soul's capacity for liberation, and the existence of a path to liberation.

Right Knowledge (Samyak Gyana):

Knowledge of the Absolute: Right Knowledge involves understanding an object in its infinite aspects. One-sided knowledge is considered false because it negates other facets of truth.
Anekanta (Many-Sidedness): The principle of anekanta (non-absolutism or manifoldness) is essential for Right Knowledge, as it allows for understanding the infinite aspects of truth without bias or attachment.
Discrimination between Self and Non-Self: A significant aspect of Right Knowledge is the discrimination between the soul and non-soul (Atma-Anatma vivek), also known as bhed vigyan. Understanding what is not the soul helps in recognizing the soul.

Right Conduct (Samyak Charitra):

External and Internal Aspects: Right Conduct has two forms: external (Vyavahar Charitra), which relates to adherence to rules and rituals, and internal (Nishchay Charitra), which is the inner essence of conduct.
Internal Equanimity: The true meaning of conduct, from a spiritual perspective, is the attainment of equanimity. This state arises from a mind free from passions, aversions, and desires.
Behavioral Guidelines: External conduct includes the vows of laypeople and ascetics, dietary restrictions, and conduct rules. The inner aspect of conduct is the state of equanimity and self-absorption.

Interrelationship of the Three Jewels:

Faith Precedes Knowledge and Conduct: The text emphasizes that Right Faith is a prerequisite for Right Knowledge and Right Conduct. Without faith, neither knowledge nor conduct can be truly beneficial for liberation.
Synergy of Knowledge and Conduct: The analogy of a blind man (knowledge) and a lame man (conduct) working together is used to illustrate that neither knowledge nor conduct alone can lead to liberation. Both are necessary for achieving the ultimate goal.

Spiritual Nature of Jain Festivals:

Festivals as Spiritual Practices: Jain festivals are not merely for recreation but are primarily for self-discipline and ascetic practices. They emphasize penance, renunciation, vows, and fasting.
Focus on Virtue and Penance: Festivals like Paryushan and Dash Lakshana involve the worship of Jina images, fasting, and the study of scriptures. They are dedicated to practicing virtues like forgiveness, humility, truthfulness, and self-control.
Self-Reflection and Atonement: The festivals involve self-reflection (Pratikraman) for past transgressions and seeking atonement. The spirit of forgiveness and non-enmity is central.

Jain Spiritualism and Welfare of the World (Lok Kalyan):

Personal and Social Integration: While Jainism emphasizes individual purification and self-realization, it does not neglect the welfare of the world. The ideal life of a Tirthankara, Gana-dhara, and Kevali integrates personal spiritual attainment with the pursuit of universal welfare.
Individual as the Basis of Social Reform: Jainism believes that social reform begins with individual reform. Moral and spiritual development in individuals is essential for establishing order and peace in society.
Five Vows for Personal and Social Good: The five vows of Jainism – non-violence, truth, non-stealing, chastity, and non-possession – are not only for personal discipline but also for social well-being.
Prioritizing World Welfare: Jain philosophers have always given importance to the welfare of the world (lokhit) over personal welfare (atmahit). The concept of Tirthankaras leading the world towards welfare is paramount.

Rejection of Life Denial:

Tapas (Penance) as a Tool, Not Negation: The text clarifies that the emphasis on penance and renunciation in Jainism does not signify a denial of life. Rather, it is about transforming the relationship with physical and material life.
Spiritual Values Transcend Material Ones: The purpose is to accept physical and material elements as tools for spiritual growth, not as ultimate goals. The body is a boat to reach the shore of eternal bliss.
Focus on Inner Disposition: The core teaching is the renunciation of possessiveness (mamattva), not the renunciation of life itself. The renunciation is of the attachment, likes, and dislikes towards sensory experiences, not the experiences themselves.

Key Characteristics of Jain Spiritualism:

Freedom from Theism: Jainism liberates humanity from divine servitude, proclaiming human freedom and self-creation. It places the soul as the ultimate power, capable of achieving divine status ("Appa so Paramappa" - the soul is the Supreme Soul).
Equality of Humankind: Jainism rejects casteism and other distinctions that create hierarchies among humans, emphasizing the superiority of conduct over birth, wealth, or power.
Spiritualization of External Rituals: Jainism critiques and reinterprets external rituals like sacrifices and pilgrimage, imbuing them with spiritual meaning. For instance, the soul is the sacrificial fire, the mind, speech, and body are the ladle, and the destruction of sins is the oblation.
Emphasis on Self-Control over Charity: While acknowledging charity, Jainism places greater emphasis on self-control as superior to acts like donating thousands of cows.

In essence, the text argues that Jain spiritualism offers a comprehensive path to overcoming suffering by shifting focus from material pursuits to the inner realm of the soul, promoting self-realization through equanimity, right faith, knowledge, and conduct, all within a framework that ultimately aims for the welfare of all beings.