Jain Darshan Me Moksh Ka Swaroop - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Moksh ka Swaroop" (The Nature of Liberation in Jain Philosophy) by Sagarmal Jain, focusing on the key concepts discussed:

The text explores the nature of Moksha (liberation) within Jain philosophy, offering a comparative study of its understanding. It begins by defining Moksha as the pure, unconditioned state of the soul achieved when the influx of karma is halted through samvara and all accumulated karma is shed through nirjara.

Core Concepts of Moksha in Jainism:

Absence of Karma and Bondage: Moksha is essentially the absence of karmic impurities and the resulting bondages that obscure the soul's true nature. This absence of attachment to non-self (anatma) and self-conceit (atmabhiman) is liberation.
Duality of Bondage and Liberation: From a perspective of "modes" or paryayas, bondage is seen as the soul's distorted modes caused by external factors and karmas, leading to a sense of "I" and "mine." Liberation is the soul's pure, intrinsic modes. However, from an ultimate or "substance" (dravya) perspective, the soul is eternally liberated. Bondage and liberation are merely two states of the same soul-substance, like a gold ring and a gold crown being two states of gold.
Three Perspectives on Moksha: Jain scriptures analyze Moksha from three viewpoints:
1. Positive/Attributive (Bhavatmak) Perspective: Moksha is described as an unhindered state where the soul's innate qualities are fully manifest. Acharya Kundakunda describes the liberated soul as pure, possessing the "Infinite Four" (Ananta Chatushtaya), imperishable, indestructible, unhindered, transcendental, incomparable, eternal, steady, and unsupported.
  - The Infinite Four: These are Infinite Knowledge (Kevala Jnana), Infinite Vision (Kevala Darshana), Infinite Bliss (Kevala Saukhya), and Infinite Power (Kevala Virya or Paurusha). These are the soul's natural qualities, present in seed form in all souls, fully manifested in Moksha after the removal of obstructing karmas.
  - Eight Qualities of the Siddha: Based on the destruction of the eight types of karmas, eight qualities of the liberated soul are recognized: Infinite Knowledge (from destroying knowledge-obscuring karma), Infinite Vision (from destroying vision-obscuring karma), Unalloyed Bliss (from destroying feeling-karma), Righteousness/True Vision (from destroying deluding karma, specifically faith-deluding karma), Impassivity (from destroying conduct-deluding karma), Bodilessness (from destroying body-making karma), Freedom from Agurulaghutva (from destroying status-determining karma, meaning all liberated souls are equal), and Unhindered State/Infinite Power (from destroying obstructive karma).
  - Functional vs. Essential Description: The text clarifies that the description of these qualities is primarily to negate misconceptions about the liberated soul and to provide a functional understanding, not to definitively define its essential nature, which remains indescribable.
2. Negative/Negating (Abhavatmak) Perspective: Moksha is described by what it is not. The Acaranga Sutra states that the liberated soul has no form, no color, no taste, no smell, no touch, and is not defined by dimensions (long, short, round, triangular, etc.) or qualities like hot, cold, heavy, light. It is neither male, female, nor neuter. This negating approach highlights the soul's transcendence of all material and sensory attributes. Acharya Kundakunda further states that in Moksha, there is no happiness or sorrow, no senses, no afflictions, no delusion, no sleep, no thought, no desire, no aversion, no merit, no demerit – it is beyond all dualities and mental states. This negation is done to emphasize its indescribable nature.
3. Indescribable (Anirvacaniya) Perspective: The exhaustive negative descriptions inevitably lead to the conclusion that Moksha is truly indescribable. Language, logic, and intellect cannot grasp its ultimate reality. It is beyond all words, concepts, and comparisons. It is formless, tasteless, colorless, odorless, and intangible because it is not perceptible by the senses.

Comparison with Other Indian Philosophies:

The text then engages in a comparative analysis of Moksha, primarily with:

The Bhagavad Gita: The Gita views the ultimate goal as union with Brahman or the supreme spirit, which is also called Moksha, Nirvana, or the eternal abode. Similar to Jainism, the Gita sees the cycle of birth and death as the realm of suffering, and Moksha as the cessation of this cycle. The Gita's liberated soul experiences infinite bliss, which is transcendental and not sensory. The ultimate reality (Brahman) is described as the unchanging, eternal essence that is the basis of all existence, even beyond the "unmanifest" (avyakta).
Buddhism:
- Nirvana: The concept of Nirvana in Buddhism is complex and debated among scholars. The text presents various interpretations:
  - Negativist View: Some see Nirvana as the absence of suffering, passions, and the cycle of rebirth.
  - Indescribable View: Many scholars agree that Nirvana is ultimately indescribable.
  - Positive/Attributive View: Some schools, particularly within the Mahayana tradition, view Nirvana as a state of pure, complete consciousness, often described as an unconditioned Dharma (Asamskrta Dharma) that has a positive existence.
- Vaibhashika School: This school posits Nirvana as an "unconditioned Dharma," meaning it is not subject to the impermanence of conditioned phenomena. It is seen as a distinct, real entity, though not necessarily consciousness in the usual sense.
- Sautrantika School: This school leans towards a more negativistic interpretation, seeing Nirvana as the cessation of the process of life, with nothing remaining thereafter. They emphasize impermanence as the ultimate reality and therefore do not accept an eternal, unchanging substance in Nirvana. However, even within this school, some believed a pure consciousness flow might remain.
- Yogachara (Vijnavada) School: This school views Nirvana as the cessation of the eight consciousnesses, or the state of pure mind (alaya-vijnana) free from obscurations. They often describe it as an unthinkables state, but still a state of transcendental knowledge. They acknowledge its indescribability but also its positive aspects.
- Madhyamika (Shunyata) School: This school posits emptiness (Shunyata) as the ultimate reality, which is often misinterpreted as mere negation. However, their view of Nirvana is that it is beyond both existence and non-existence, beyond all conceptualization. It is described as unproduced, unceasing, and unmanifested, to avoid the pitfalls of eternalism and annihilationism.
- Misinterpretation of "Anatta" (No-Self): The text strongly argues that the Buddhist concept of "Anatta" (no-self) is often misunderstood. It does not mean the absence of a true Self or soul-substance but rather the absence of any possessive "mine-ness" or ego. The goal of "Anatta" is to detach from worldly possessions and desires to achieve liberation. Therefore, seeing Buddhist Nirvana as purely negative due to this misinterpretation is incorrect.

Conclusion:

The text concludes that the Jain concept of Moksha is multifaceted, encompassing positive attributes, negative descriptions, and ultimately, its indescribable nature. While different philosophical traditions offer varying perspectives, Jainism consistently emphasizes Moksha as the soul's inherent, pure state, free from all karmic defilements and the limitations of the material world. The elaborate negations are not to deny existence but to point towards a reality that transcends all conceptual frameworks and dualities.