Jain Aur Bauddh Sadhna Paddhati - Book Summary

Here is a comprehensive summary of the Jain text "Jain aur Bauddh Sadhna Paddhati" by Bhagchandra Jain Bhaskar, based on the provided document:

Jain and Buddhist Sadhana Paddhati: A Comparative Study

This document, an excerpt from "Jain aur Bauddh Sadhna Paddhati" by Dr. Bhagchandra Jain Bhaskar, explores and compares the spiritual practices and philosophies of Jainism and Buddhism. The author posits that both are branches of the Shramanic (ascetic) tradition, sharing the ultimate goal of liberation from karmic afflictions.

Core Objectives and Shared Terminology:

Ultimate Goal: The primary aim of both traditions is liberation from all karmic impurities (karma-kleshas).
Shared Concepts: Terms like Yoga, Samadhi, Tapa (austerity), Dhyana (meditation), and Bhavana (contemplation) are used in similar contexts by both religions.

Foundational Pillars of Sadhana:

Jainism: Emphasizes Samyagdarshan (Right Faith), Samyagjnana (Right Knowledge), and Samyakcharitra (Right Conduct) as the three foundational pillars of its spiritual edifice.
Buddhism: Centers its practice around Prajna (Wisdom), Shila (Morality), and Samadhi (Concentration/Meditation).

Detailed Comparison of Key Concepts:

Samyagdarshan and Sammadiṭṭhi (Right Faith/View):
- Jainism: Samyagdarshan involves understanding the various states of the soul: Bahiratma (external self, identified with the body), Antaratma (inner self, progressing towards the soul), and Paramatma (supreme soul, liberated state). True Samyagdarshan leads to equanimity, eight virtues (like unshaken faith, desirelessness, and non-skepticism), and the eradication of impurities. It is considered essential for spiritual progress, as without it, even rigorous penance is futile.
- Buddhism: Sammadiṭṭhi is the understanding of the Four Noble Truths. It involves recognizing wrong conduct and its causes, and understanding right conduct. While Buddhism doesn't posit an eternal soul in the same way as Jainism, it accepts karma, rebirth, and Nirvana. Instead of "soul," terms like "citta" (mind), "samskara" (mental formations), "santati" (continuity), and "vijnana" (consciousness) are used. Sammadiṭṭhi helps one detach from concepts like satkaya-dṛṣṭi (belief in a permanent self) and leads to equanimity. Attaining the first stage of liberation, Srotapanna, signifies an irreversible step towards Nirvana, with a maximum of seven more rebirths, exclusively in higher realms.
Samyagjnana and Prajna (Right Knowledge/Wisdom):
- Jainism: Right Knowledge is an intrinsic quality of the soul, obscured by karma. It arises from understanding the distinction between soul (Jiva) and non-soul (Ajiva). Practices like intense penance lead to this knowledge. Jainism categorizes knowledge into five types: Matijnana (sensory knowledge), Shrutajnana (scriptural knowledge), Avadhijnana (clairvoyance), Manahparyayajnana (telepathy), and Kevalajnana (omniscience). Yogis strive for Kevalajnana through severe austerities.
- Buddhism: Prajna is defined as specific knowledge of the nature of reality, dispelling the darkness of delusion. It has three levels: Sa-vitarka-vicara (knowledge with applied and sustained thought), Avitarka-vicara (knowledge without applied and sustained thought, but with joy), and Nevasaṁjñā-saṁjñāyatana (neither perception nor non-perception). Prajna is further classified based on factors like its object (one type), its scope (worldly and transcendental), and its mode of acquisition (thinking, listening, or meditation). The attainment of Prajna is linked to purifying the mind and conduct. The path involves cultivating thirty-seven Bodhipakṣa-dharmas (factors leading to enlightenment) and eight stages of wisdom (like insight into impermanence, suffering, and non-self). The ultimate goal is to overcome afflictions and experience the fruits of liberation. Buddhism also recognizes "sixfold supranormal powers" (Ṣaḍabhijñā), which bear some resemblance to Jain meditative powers. The author notes that Buddhist descriptions of Prajna appear simpler and clearer than Jain explanations.
Samyakcharitra and Shila/Samadhi (Right Conduct/Morality/Concentration):
- Jainism: Right Conduct is essential for realizing Right Faith and Knowledge; without it, the other two are meaningless. It involves renouncing all sinful activities and cultivating a detached and equanimous attitude towards external objects. It is divided into two types: Mahavrata (Great Vows) for ascetics (monks) and Anuvrata (Minor Vows) for householders (shravakas). The spiritual progression is mapped through fourteen Gunasthanas (stages of spiritual development), culminating in the state of liberation (Moksha).
- Buddhism: The Buddhist path emphasizes Shila (morality) and Samadhi (concentration). Samadhi is achieved through Shamatha (calm abiding) and Vipashyana (insight). Shamatha aims to pacify the mind through concentration, leading to the cessation of hindrances. Vipashyana then allows for the insight into the true nature of reality. The document highlights that Buddhist practices are often described as simpler and clearer. Buddhist yogis are encouraged to overcome ten obstacles (pali-bodha) and cultivate virtues like contentment, renunciation, and solitude. They choose meditation objects (kamma-sthāna) based on their disposition. The practice of thirteen Dhutangas (ascetic practices) is also mentioned as beneficial for purifying conduct and clearing the path to Nirvana. The Thirty-Seven Bodhipakṣa-dharmas are crucial for cultivating wisdom and insight.

Further Buddhist Practices and Concepts:

Shamatha and Vipashyana: These are the two primary paths in Buddhist meditation. Shamatha focuses on calming the mind and achieving concentration, while Vipashyana aims at developing insight into the impermanent, unsatisfactory, and non-self nature of phenomena.
Four Dhyanas (Meditative States): The text details the four Rupavachara (form-meditations) and four Arupyavachara (formless meditations). The Rupavachara dhyanas involve progressively shedding mental factors like applied thought (vitarka), sustained thought (vicara), joy (pīti), and pleasure (sukha), ultimately leading to equanimity and pure concentration. The Arupyavachara dhyanas focus on boundless space, consciousness, nothingness, and neither-perception-nor-non-perception.
Lokottara Dhyana: This "transcendental meditation" is the final stage, where seeds of defilements are eradicated, leading to Nirvana. It involves realizing the emptiness (sunyata) of all phenomena.
Mahayana Sadhana: This section describes the development of Mahayana Buddhism, emphasizing the Bodhisattva ideal, the ten perfections (Paramitas), and the ten stages of spiritual progress (Bhumis). Key concepts include Bodhicitta (the mind of enlightenment), Upaya-kaushalya (skillful means), and the pursuit of ultimate knowledge.
Tantric Sadhana: The text acknowledges the presence of Tantric practices in Buddhism, which involve a focus on esoteric rituals, deities, mantras, and the pursuit of supernatural powers. These practices are often characterized by secrecy and the guru's importance.

Jain Yoga Sadhana:

Yoga in Jainism: Yoga in Jainism is understood through the concepts of asrava (influx of karma) and samvara (cessation of karma). Asrava-related yoga increases the cycle of rebirth, while samvara-related yoga leads to spiritual purity. The text highlights the importance of intention, the mastery of scriptures, and the development of inner strength.
Stages of Yoga: Jain yogis progress through stages of victory over karma, attainment of contemplation, meditation, equanimity, and omniscience.
Eightfold Path Comparison: Jain practices like Mahavrata and adherence to root and secondary virtues are compared to Yama and Niyama in Patanjali's Yoga Sutras. Various forms of meditation are described, including Pindastha (meditation on the body), Padmastha (meditation on sounds/letters), Rupastha (meditation on forms), and Rupatita (meditation beyond form). The ultimate goal is to achieve Nirvikalpa Samadhi, which is equated with pure meditation (Shukla Dhyana) and liberation.
Dhyana (Meditation) in Jainism: Jainism categorizes meditation into four types: Artadhyana (sorrowful meditation), Raudradhyana (fierce meditation), Dharmadhyana (righteous meditation), and Shukladhyana (pure meditation). The first two are considered worldly and lead to further suffering, while the latter two are spiritual and lead to liberation. Dharmadhyana involves contemplation on righteous principles, while Shukladhyana is a state of utter purity and detachment.

Comparative Insights and Conclusion:

The author notes that while both Jain and Buddhist traditions share the goal of liberation and employ similar terminologies, their philosophical nuances and specific practices differ. The text suggests that Jain meditation, particularly Dharmadhyana and Shukladhyana, can be seen as bridging the gap between worldly pursuits and ultimate spiritual attainment. The text also points out that later Jain literature shows influences from Vedic and Buddhist traditions, particularly in the development of certain meditative techniques and the adoption of ritualistic practices.

Ultimately, the document aims to provide a structured comparison, highlighting the commonalities and divergences in the spiritual journeys outlined by Jainism and Buddhism. It emphasizes that understanding these similarities and differences requires in-depth study, suggesting that the scope of this comparison is vast, warranting further extensive research.