Jain Darshan Me Bandh Moksha - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Jain Darshan me Bandh Moksha" by Professor Ashok Kumar:

This Jain text, "Jain Darshan me Bandh Moksha," by Professor Ashok Kumar, delves into the core concepts of bondage (Bandh) and liberation (Moksha) within Jain philosophy. The author posits that Jainism is primarily an ethical philosophy that begins with the experience of suffering, akin to existentialism.

The Nature of Bondage (Bandh):

Suffering as a Symptom: The current life is described as a life of bondage, characterized by suffering. Lord Mahavir famously stated that birth, old age, illness, and death are all suffering, and the entire world is filled with suffering in which beings are trapped.
Deviation from True Nature: Bondage is defined as not being in one's inherent nature, while liberation is returning to it. The experience of suffering is a manifestation of being in a state of "vibhava" (unnatural or modified state), rather than one's "svabhava" (natural state).
The Soul's True Nature: According to Jainism, the soul (Atma) is naturally endowed with the "Infinite Quadruple" (Ananta-Chatushtaya): infinite perception (Darshan), infinite knowledge (Gyan), infinite energy (Virya), and infinite bliss (Ananda).
The Role of Pudgala (Matter): The current state of the soul is one of misery, weakness, ignorance, and delusion. This is because the soul has become associated with pudgala (matter). The qualities of the soul are obscured by matter, much like sunlight is obscured by clouds. This association of the soul with pudgala is the root of bondage. The soul loses its true nature and identifies with the properties of matter, leading to the creation of bondage. Pudgala is in a state of flux ("puraynti galanti cha"), and where there is flux, there is restlessness and suffering. The soul, in its essence, is beyond flux and possesses infinite peace and bliss. However, due to identification with pudgala, its natural powers are covered, though not destroyed, maintaining the possibility of liberation.

The Causes of Bondage:

Ignorance and Attachment (Ajnana and Mamata): Bondage arises from the accumulation of pudgala through actions driven by attachment (mamata) in a state of ignorance (ajnana). Ignorance leads to the loss of self-awareness and the desire for "others" and identification with them.
Aspiration and Influx (Kama and Asrava): The aspirations of an individual lead to the influx (asrava) of pudgala particles towards the soul, which eventually envelops it. Lord Mahavir equated delusion or infatuation (murchha) with possession (parigraha), stating that possession is the cause of bondage.
Kashayas (Passions/Defilements): Actions performed in ignorance generate kashayas (passions or defilements) in the soul. These are afflictions and tendencies that attract pudgala particles. The four main kashayas are anger (krodha), greed (lobha), pride (mana), and delusion/deceit (maya). A soul affected by kashayas attracts pudgala particles like an oil-soaked cloth attracts dust.
Two Levels of Bondage: Jainism distinguishes between two levels of bondage:
1. Bhava Bandh (Mental Bondage): This is the initial stage of bondage at the mental or emotional level, where attachment and desire arise.
2. Dravya Bandh (Material Bondage): This is the actual physical union of pudgala with the soul, which leads to the formation of bodies and the acquisition of a physical environment. Jainism takes a realistic view, asserting that this material bondage is real, unlike philosophies like Sankhya and Vedanta, which focus primarily on mental bondage.

The Four Dimensions of Bondage:

Jain philosophy identifies four types of bondage concerning pudgala particles:

Prakriti Bandh (Nature of Bondage): The type of pudgala particles attracted to the soul.
Pradesh Bandh (Locality of Bondage): The specific regions of the soul where these pudgala particles combine.
Sthiti Bandh (Duration of Bondage): The length of time the pudgala particles remain associated with the soul.
Anubhaga Bandh (Intensity of Bondage): The impact or effect the pudgala particles have on the soul.

Prakriti, Pradesh, and Sthiti Bandh are determined by kashayas (passions), while Anubhaga Bandh is determined by yoga (activity of mind, speech, and body). Kashayas are mental dispositions, and yoga is the soul's capacity to connect.

The Concept of Liberation (Moksha):

Separation from Pudgala: Since the obscuring of the soul by pudgala is bondage, liberation is the separation of pudgala from the soul.
Two Essential Processes: This is achieved through two primary processes:
1. Samvara (Stoppage of Influx): Preventing new pudgala particles from flowing into the soul.
2. Nirjara (Shedding of Accumulated Karma): Removing the pudgala particles already associated with the soul.
Restoration of True Nature: Through samvara and nirjara, the soul is cleansed of the "dust" of pudgala, allowing its true brilliance to shine forth. The soul regains its lost powers of the Infinite Quadruple.
The State of Liberation: Moksha is the state of infinite perception, knowledge, energy, and bliss. Unlike the negative concept of Nirvana (cessation) in some traditions, Jain liberation is described as affirmative and blissful.

The Path to Liberation (Tiratna - The Three Jewels):

The path to samvara and nirjara is described by the "Three Jewels" (Tiratna):

Samyak Darshan (Right Perception): This involves a detached observation of what is happening within oneself. It leads to freedom from external influences and a settled state of self-awareness. While faith in the teachings of the Tirthankaras is helpful for the ignorant, the ultimate emphasis is on the awakening of one's own knowledge and a rational faith, not blind adherence.
Samyak Gyan (Right Knowledge): This refers to complete knowledge of external phenomena, coupled with detachment. This silent awareness of both the inner and outer worlds breaks delusion, removes inertia, and awakens self-consciousness, leading to the shedding of old karmic impressions.
Samyak Charitra (Right Conduct): Mere perception and knowledge are insufficient; they must be translated into practice. Right conduct is a necessary outcome of right perception and knowledge. It is the practice of abstaining from harmful actions and engaging in beneficial ones. It is not mere ritual but a lifestyle inspired by right perception and knowledge, characterized by equanimity and balance. It is expressed through the Five Great Vows (Pancha Mahavrata):
- Ahimsa (Non-violence): Not causing harm to any living being through mind, speech, or action. This extends to all sentient beings, from plants to enlightened beings, recognizing their equal souls and deserving equal respect.
- Satya (Truthfulness): Speaking the truth as it is. However, due to the Jain principle of Anekanta (non-absolutism), where truth has infinite aspects, statements should be qualified ("this is also so") rather than absolute. Truthfulness is also paired with pleasantness and the avoidance of hurtful truths.
- Asteya (Non-stealing): Not taking anything that does not belong to you without permission. Jainism advocates for the proper distribution of wealth.
- Brahmacharya (Celibacy/Chastity): Restraint of the senses. This leads to self-control and inner strength, transforming the individual from a creation to a creator with a broad perspective focused on universal welfare.
- Aparigraha (Non-possession/Non-attachment): Limiting one's desires, as greed is insatiable. One should take only what is necessary for survival, like a bee collecting nectar without harming the flower.

Conclusion:

Jain philosophy explains bondage and liberation from an immanent perspective, focusing solely on the soul, rather than an istheist (God-centric) one. It asserts that individuals are bound by their own actions and can achieve liberation through their own efforts. Victory over oneself is the true victory. Liberation is the complete destruction of karma, leading to the soul's pure, passionless state. This requires preventing the influx of new karma (samvara) and destroying existing karma through austerities (nirjara). The separation of the soul from karmic bondage is moksha. The text identifies five causes of karmic influx: mithyatva (false belief), avirati (lack of restraint), pramada (carelessness), kashaya (passions), and yoga (activity). By turning away from these and immersing oneself in the self, one can achieve liberation and the resulting unending bliss.