Jain Bauddh Aur Gitadarshan Me Moksha Ka Swarup - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain, Bauddh aur Gitadarshan me Moksha ka Swarup" (The Nature of Liberation in Jain, Buddhist, and Gita Philosophy) by Sagarmal Jain, focusing on the content presented in the English translation:

This text is a comparative study of the concept of liberation (Moksha) in Jainism, Buddhism, and the Bhagavad Gita.

Jain Perspective on Moksha:

Definition: In Jainism, Moksha is the pure, unconditioned state of the soul (Atma) achieved when the influx of new karma is stopped (Samvara) and all existing karma is destroyed (Nirjara). This state signifies the absence of karmic bondage and the realization of the soul's true, pure form. Bondage is considered a distorted state of the soul, while liberation is its inherent, true state.
Two Perspectives:
- Parayaya Drishti (Perspective of Modifications/States): From this viewpoint, bondage is the soul's impure modifications arising from external factors (like matter and karma), leading to a sense of "mine-ness" towards non-self. Liberation is the cessation of these impure modifications and the soul's return to its inherent nature.
- Nishchaya Nay (Ultimate Perspective/Conclusive View): From this ultimate perspective, the soul is eternally free. Bondage and liberation are only possible in the realm of modifications or states. Moksha itself is not a substance but the absence of bondage.
Three Approaches to Understanding Moksha:
1. Bhavatmak (Positive/Affirmative): Moksha is described as an unimpeded state where the soul's intrinsic qualities are fully manifested. These qualities are the "Infinite Quadruplet" (Ananta Chatushtaya): Infinite Knowledge (Kevaljnana), Infinite Perception (Kevaldarshana), Infinite Bliss (Kevalsoukhya), and Infinite Potency/Energy (Kevalvirya). These are considered the soul's natural attributes, fully revealed when obstructive karmas are removed. The text also links these to the destruction of eight types of karma, leading to eight specific qualities in the liberated soul. However, this positive description is seen as a practical concept to refute extreme views of other philosophies and is ultimately considered a negation for the sake of refutation.
2. Abhavatmak (Negative/Negating): Moksha is described by what it is not. The liberated soul has no physical attributes (size, shape, color, smell, taste, touch), nor is it male, female, or neuter. It is beyond pleasure and pain, suffering and obstacles, birth and death, senses, delusion, and even auspicious thoughts. This negating description highlights the indescribable nature of Moksha.
3. Anirvachaniya (Indescribable/Inexpressible): The negative descriptions lead to the conclusion that Moksha is ultimately indescribable by language, thought, or intellect. It is beyond ordinary comprehension and cannot be grasped by any sensory means or conceptualization.

Gita Philosophy on Moksha:

Goal: The ultimate goal of Gita's sadhana is the attainment of the supreme reality – Brahman, Akshara Purusha, or Purushottama – which is also referred to as Moksha, Nirvana, Avyaya Pada, Paramapada, Paramagati, and Paramadhama.
Nature of Moksha: Similar to Jain and Buddhist thought, the Gita sees the world as cyclical with birth and death, while Moksha is the cessation of this cycle (non-return or rebirth). The liberated soul does not return to the cycle of suffering and impermanent rebirth.
Description: The Gita describes this state as a supreme, eternal, unmanifest element that resides in all beings but is not destroyed when beings are destroyed. This "Atmatattva" is beyond consciousness itself. It is called "Akshaya" (imperishable) and "Avyakta" (unmanifest). Attaining this state is returning to one's own true nature. Moksha is described as Nirvana, the abode of supreme peace.
Experience of Bliss: The liberated soul, having become Brahman, experiences infinite bliss. This bliss is neither sensory nor merely the absence of suffering, but an indescribable, eternal, transcendental happiness.

Buddhist Philosophy on Nirvana:

Controversy: The nature of Nirvana in Buddhism has been a subject of significant debate and differing interpretations within Buddhist schools and among modern scholars.
Classifications of Views on Nirvana:
1. Nirvana is a Negative Fact (Abhavatmak): The absence of conditioned phenomena (samskaras).
2. Nirvana is an Indescribable, Unchanging State (Anirvachaniya): A state beyond conceptualization.
3. The Buddha did not explain Nirvana.
4. Nirvana is a Positive/Affirmative State (Bhavatmak): A state of pure and complete consciousness.
Interpretations by Different Schools:
- Vaibhashika: Nirvana is the absence of "samskaras" (conditioned phenomena), but it is an "unconditioned Dharma" (asamskrita dharma) with a positive existence. It is eternal, independent, and real. While it means the absence of suffering and bondage, it is not non-existence but a positive state. There's debate on whether consciousness exists in Nirvana; some schools suggest pure consciousness remains.
- Sautrantika: Rejects the idea of an unconditioned Dharma with positive existence. For them, impermanence is the reality, so Nirvana is the cessation of life processes, leaving nothing behind. It is the end of the momentary flow of consciousness. They emphasize the negative aspect – the end of existence. However, some sub-schools suggested a flow of pure consciousness.
- Yogachara (Vijnyanavada): Nirvana is the cessation of the eight consciousnesses (pravritti-vijnyana) and mental activities. It's the shedding of obscurations (klesha-avarana and jneya-avarana). While described negatively as non-perceiving and without object (achitta, anupalambha), it is also described positively as auspicious, eternal, blissful, and the "Dharmakaya" (body of Dharma). It is considered indescribable and a state of perfect knowledge (sarvajnata).
- Shunyavada (Madhyamaka): Nirvana is fundamentally indescribable and beyond the four categories (birth, existence, cessation, non-existence). It is neither existence nor non-existence. It's the cessation of all conceptualizations and phenomena. To call it existence would imply permanence or impermanence, neither fitting. To call it non-existence contradicts the Buddha's teachings. It's not a created or temporal state. The concept of "emptiness" (Shunyata) does not mean non-existence but the absence of inherent, independent existence.

Comparative Analysis and Conclusion:

The text highlights that while all three traditions aim for liberation from the cycle of suffering and rebirth, their descriptions and philosophical underpinnings vary.

Jainism: Emphasizes the soul's inherent pure nature and the removal of karmic matter. The descriptions are both positive (Infinite Quadruplet) and negative (absence of physical attributes) leading to an indescribable state.
Gita: Focuses on union with the supreme reality (Brahman/Purushottama), described as an eternal, unmanifest, blissful state beyond all attributes.
Buddhism: Presents the most diverse interpretations, ranging from absolute non-existence (Sautrantika) to a positive state of pure consciousness (Vaibhashika, Yogachara) or an indescribable void (Madhyamaka). The text suggests that the early Buddhist concept of Nirvana was not purely negative, and that calling it "absence" or "cessation" was to negate desire, attachment, and the sense of "self" or "mine-ness" (anatta), rather than the absence of an ultimate reality.

The author concludes that the negative descriptive style in Buddhism, while seemingly emphasizing non-existence, is a more appropriate way to describe the indescribable nature of Nirvana, as positive language requires a counterpart, which Nirvana transcends. The ultimate nature of liberation in all three traditions points towards an indescribable, transcendent state of ultimate peace and freedom.