Jain Dharm Me Aachar Shastriya Siddhant Part 02

This is a comprehensive summary of "Jain Dharm me Aachar Shastriya Siddhant Part 02" (Ethical Doctrines in Jainism, Part 2) by Kamalchand Sogani and Shakuntala Jain, published by Jain Vidya Sansthan. This volume is the Hindi translation of the original English work.

Overall Purpose:

This book, as part of a larger series, delves into the ethical principles of Jainism, with this particular volume focusing on the conduct of monks (Muni Achar) and the mystical significance of Jain ethics. It aims to provide a detailed and authentic presentation of these doctrines for both general readers and scholars.

Key Themes and Content of Part 2:

The book is structured into two main sections:

Chapter 5: Muni ka Achar (The Conduct of a Monk)

• Transition from Householder to Monk: The chapter begins by briefly recapping the ethics of a householder from the previous volume, highlighting the householder's inability to completely eliminate negative mental states. It then explains that Muni Dharma (the conduct of a monk) is not about abandoning actions but about retreating from the world of violence.
• The Role of Anuprekshas (Meditative Reflections): The text emphasizes that Muni Dharma is driven by spiritual motivators known as the twelve Anuprekshas. These reflections are crucial for spiritual growth and overcoming obstacles. They are divided into two categories:
  • Negative Motivators (First Nine): These highlight the impermanence of things (Anitya), the inevitability of death (Asharan), rebirth (Samsar), solitude (Ekatva), the distinction between soul and non-soul (Anyatva), the impurity of the body (Ashuchi), the order of the universe (Loka), the difficulty of attaining the right path (Bodhi Durlabh), and the suffering caused by karma in this and the next world (Asrava).
  • Positive Motivators (Last Three): These focus on the methods to stop the influx of karma (Samvara), the methods to eliminate karma (Nirjara), and the importance of the teachings of the Jinas (Dharma).
• Formal Acceptance of Monastic Life: The process of formally embracing monastic life is described, where the aspirant takes refuge in the highly virtuous monks.
• Internal and External Aspects of Monasticism: The text stresses that internal and external practices go hand-in-hand. It details the acceptance of both inner and outer aspects and highlights the superiority of the monastic life over that of a householder.
• The Five Mahavratas (Great Vows): The five core vows for monks are explained in detail:
  • Ahimsa (Non-violence): Practicing non-violence in thought, word, and deed towards all living beings (mobile and immobile, gross and subtle), including not causing harm by oneself, getting it done, or approving of it.
  • Satya (Truthfulness): Renouncing all forms of untruth, especially speech that is painful, motivated by anger, greed, fear, or jest. This also includes not misinterpreting scriptures.
  • Asteya (Non-stealing): Renouncing all forms of theft, including taking things without permission from elders, taking more than what is approved, accepting unethically obtained items, not causing harm to others' belongings, and proper handling of communal property. It also includes not occupying abandoned spaces or denying others their rightful place.
  • Brahmacharya (Celibacy): Complete renunciation of sexual relations, avoidance of practices that incite lust, excessive eating, enjoyment of music and dance, and provocative living situations.
  • Aparigraha (Non-possession): Renouncing all forms of internal impurity and external possession (both animate and inanimate). This extends to even a slight attachment to the body. While ideal is complete renunciation, lesser forms are acceptable if they do not cause mental impurity or hinder spiritual progress.
• Three Guptis (Controls) and Five Samitis (Careful Conduct):
  • Guptis: Control over mind (Manogupti), speech (Vachanagupti), and body (Kayagupti) to achieve self-realization.
  • Samitis: Careful conduct in five areas:
    • Iryasmiti: Careful walking, ensuring purity of the path, suitable light, concentration, purpose, and proper gait. This involves avoiding harm to small creatures, seeds, grass, etc., and choosing well-trodden paths.
    • Bhashasmiti: Careful speech, avoiding gossip, mockery, self-praise, harsh words, and speaking only what is beneficial.
    • Eshanasmiti: Careful acceptance of food, ensuring it is beneficial, offered with devotion, pure, not prepared specifically for oneself, and not approved of by oneself. The objective is to sustain the body for spiritual pursuits like study and meditation.
    • Adananikshepanasamiti: Careful handling and placing of objects, involving visual inspection of the object and the location.
    • Pratishthapanasamiti: Careful disposal of waste, ensuring it is in a suitable, secluded, and uninhabited place, free from living beings.
• Control of Five Senses: Renouncing attachment to sensory pleasures like form, sound, smell, taste, and touch.
• Keshaloch (Plucking of Hair): Explained as a necessary practice for monks to avoid practical difficulties and maintain detachment, usually done every two to four months.
• Shat Aavashyak (Six Essential Daily Duties): These are crucial for spiritual life:
  • Samayika: Maintaining equanimity of mind in all circumstances (gain/loss, pleasure/pain, friend/foe).
  • Stuti: Praising the virtues of the Jinas.
  • Vandana: Showing reverence and humility towards the Jinas, preceptors, and virtuous monks.
  • Pratikramana: Self-reflection, confession of faults, and seeking forgiveness.
  • Pratyakhyana: Renouncing actions incompatible with the pure purpose of monasticism.
  • Kayotsarga: Formal detachment from the body for a set period, involving stillness and concentration.
• Nagnata (Nudity): The practice of nudity as a symbol of non-possession, fearlessness, and strength in facing hardships.
• Other Mulgunas (Basic Virtues): Including not bathing, sleeping on the floor, not cleaning teeth, eating only once a day in a standing position, etc.
• Parishaha and Tapa (Endurance of Hardships and Austerities): The text details the 22 types of Parishaha (hardships) that monks endure with equanimity, emphasizing that overcoming them is key to stopping karma (Samvara). It also explains Tapa (austerities), which are voluntarily undertaken practices for spiritual purification and karma destruction, divided into external (Anshan, Avamaudarya, etc.) and internal (Prayashchitta, Vinaya, etc.) austerities.
• Dhyana (Meditation): The chapter elaborates on meditation, categorizing it into two main types:
  • Aprashasta Dhyana (Inauspicious Meditation): Arta Dhyana (painful meditation due to loss or suffering) and Raudra Dhyana (fierce meditation driven by anger, deceit, greed, and malice).
  • Prashasta Dhyana (Auspicious Meditation): Dharma Dhyana (meditation on virtuous principles) and Shukla Dhyana (pure meditation leading to spiritual liberation). Dharma Dhyana has four types (Agmanusar, Apaya, Vipaka, Sansthanvichaya), and Shukla Dhyana has four stages (Pruthaktvavitarka, Ekatvavitarka, Sukshmakriyapratipati, Vyuparatakriyanivarti).
• Types of Spiritual Death for Monks: The chapter concludes by describing the three types of spiritual death (Pundita Marana) undertaken by monks: Bhakta-pratigna-marana (undertaken with specific vows and external support), Ingini-marana (undertaken by monks with strong bodies, seeking solitude), and Prayopagamana-marana (undertaken in extreme circumstances with complete detachment and stillness).

Chapter 6: Jain Achar ka Rahasyatmak Mahatva (The Mystical Significance of Jain Ethics)

• Interrelation of Metaphysics, Ethics, and Mysticism: This chapter posits that Jain ethics are fundamentally based on its metaphysics. The principle of Ahimsa is a logical consequence of the inherent nature of reality. Ethics, for both householders and monks, serve as a means to realize Ahimsa fully, with the ultimate culmination in mystical experience. Ethics acts as the bridge between metaphysical contemplation and mystical realization.
• The Nature of Mysticism: Mysticism in Jainism is equated with "Shuddh-upayoga" (pure consciousness). It is defined as the experience of the supra-mundane soul by the inner soul (Antaratma) after abandoning the external soul (Bahirātmā). This state is also referred to by terms like Samadhi, Yoga, Tatvopalanbdhi, Vitrag-svasamvedan, Dhyana, etc. Mysticism is the direct, immediate, and intuitive knowledge of the divine (in the Jain context, the liberated soul).
• Three Types of Souls:
  • Bahirātmā (External Soul): Characterized by identification with the physical body, worldly relationships, and sensory pleasures. This state is marked by ignorance and attachment.
  • Antarātmā (Internal Soul): This is the spiritually awakened soul, which has renounced worldly attachments and identifies with the true self. It is further categorized into:
    • Inferior Antarātmā: Those who have attained right faith but still have weaknesses.
    • Middle Antarātmā: Householders observing vows and monks with subdued passions.
    • Superior Antarātmā: Monks who have conquered negligence and are established in virtuous meditation.
  • Paramātmā (Supreme Soul): The liberated soul (Arhant and Siddha), free from all karmic impurities, possessing infinite knowledge, perception, bliss, and power.
• The Mystical Path and the Fourteen Guṇasthānas (Stages of Spiritual Development): The chapter maps the mystical journey onto the fourteen Guṇasthānas. The stages are broadly categorized as:
  1. The Dark Period Before Awakening (Mithyatva Guṇasthāna): Characterized by ignorance (Mithyatva) and the resulting distorted perception of reality. This is the state of the Bahirātmā.
  2. Spiritual Awakening and Subsequent Fall (Avirat Samyagdr̥ṣṭi and falling to Sāsādana/Mishra): The attainment of right faith (Samyakdarshan) marks the beginning of spiritual awakening. However, the soul can fall back to lower stages due to the resurgence of passions or the mixed nature of perception.
  3. Purification (Virata-avirata and Pramatta-virata Guṇasthānas): This stage involves gradually purifying the soul through vows and disciplined conduct, although some negligence (pramada) may still be present in the latter.
  4. The Luminous State (Stages 8-12): This phase involves intense concentration and spiritual progress through stages like Apurvakaraṇa, Anivṛttikaraṇa, Sūkṣmasāmparāya, Upashāntakaṣāya, and Kṣīṇakaṣāya, leading to the eradication of passions.
  5. The Dark Period After the Luminous State: A potential fall back to lower stages after experiencing spiritual progress, particularly for those on the "Upashama Shreni" (path of suppression).
  6. The Transcendent Life (Sāyoga-kevalī and Ayoga-kevalī Guṇasthānas): The final stages of liberation, where the soul experiences omniscience (Kevalagñana) and detachment from activity (Sāyoga-kevalī, Arhant) and eventually transcends all activity (Ayoga-kevalī, Siddha).
• Mystic vs. Metaphysician: The text distinguishes between the mystic and the metaphysician. The mystic relies on direct experience and intuition, while the metaphysician relies on intellectual reasoning. Mysticism is practical and experiential, aiming for direct realization, whereas metaphysics is theoretical and analytical.
• The Role of Religious Teachers (Gurus): The importance of enlightened beings like Arhants (as perfect Gurus and deities) and Acharyas (as guides on the spiritual path) is highlighted. Arhants, with their dual role as divine beings and teachers, are central to the mystical journey.
• The Importance of Swadhyaya (Self-Study) and Bhakti (Devotion): Swadhyaya, in its five forms (Vachana, Prichchhana, Anupreksha, Amnaya, Dharmopadesha), is crucial for intellectual clarity and spiritual guidance. Bhakti, expressed through admiration, reverence, and devotion to the liberated souls and enlightened beings, purifies the mind and aids spiritual progress.
• The Significance of the Sixteen Bhavanas (Meditations/Attitudes): These are categorized under Jnana Yoga (knowledge), Karma Yoga (action), and Bhakti Yoga (devotion), contributing to the ultimate goal of liberation.
• The Characteristics of Arhants and Siddhas: The book elaborates on the divine attributes of Arhants (who have conquered passions and attained omniscience while still embodied) and Siddhas (who have achieved complete liberation and transcendence). They are described as pure, omniscient, omnipotent, blissful, and detached beings, the ultimate goal of the mystical path.
• The "Holy" Aspect of Arhants: Arhants are presented as embodying the "Holy," a concept that transcends rational understanding and logical explanation, indicating their unique spiritual stature.

Key Contributions of the Book:

• Comprehensive Coverage: Provides a detailed exposition of monk's conduct and the mystical dimensions of Jain ethics.
• Authenticity: Based on original Jain scriptures and commentaries, with extensive references.
• Holistic Approach: Connects metaphysical principles with ethical practices and mystical realization.
• Emphasis on Mysticism: Highlights the crucial role of mysticism and the path of spiritual awakening as the ultimate goal of Jain ethics.
• Clarity and Structure: Organizes complex concepts in a logical and accessible manner, making them understandable for a wider audience.

In essence, "Jain Dharm me Aachar Shastriya Siddhant Part 02" serves as a profound guide to the ascetic life in Jainism and the intricate path of mystical realization, showcasing how ethical conduct forms the foundation for achieving the highest spiritual states.