Jain Evam Hindu Dharm Me Param Tattva Ki Avadharna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain evam Hindu Dharm me Param Tattva ki Avadharna" by Prem Suman Jain, focusing on the concept of the ultimate reality in Jainism and Hinduism:

Core Aim and Shared Goal:

The fundamental objective of Indian religions, including Jainism and Hinduism, is to achieve ultimate liberation from suffering and attain supreme well-being (Sunmun Bonum). This liberation is understood as achieving complete freedom, moving from ignorance to knowledge, and realizing the Param Tattva (Ultimate Reality) which is free from all bonds and suffering.

The Param Tattva: Diverse Names, Common Essence:

Various names are used to describe this Param Tattva in different Indian traditions, including Moksha, Nirvana, Paramatma, and Brahman. The book argues that while the names may differ, the underlying concept and the essence of the ultimate reality are largely similar across Jainism and Hinduism. A Jain poet's verse is cited, stating that the divine entity worshipped as "Shiva" by Shaivites, "Brahman" by Vedantists, "Buddha" by Buddhists, "Karta" by Naiyayikas, "Arhat" by Jains, and "Karma" by Mimamsakas, is the same being that bestows desired fruits. Philosophers like Abhinavagupta also emphasize that the dispute is over the names, not the fundamental essence of the ultimate reality.

The Nature of Moksha and the Liberated Soul:

The book delves into the concept of Moksha (liberation). It traces the evolution of this concept, noting that while some traditions like Charvaka saw liberation in the end of the body, others focused on the liberation of the soul from acquired impurities. Jain philosophy, in particular, defines Moksha as the attainment of the soul's pure, unadulterated form. In this state, the liberated soul (Jiva) possesses infinite knowledge, perception, bliss, and energy. These liberated souls are eternal and numerous.

Vedanta, on the other hand, describes the liberated soul as becoming one with Brahman, experiencing union with the divine. Shankar's Advaita Vedanta emphasizes the non-difference between the liberated soul and Brahman. Despite these nuances, a common thread across most Indian philosophies for achieving liberation is the removal of ignorance and the attainment of self-knowledge.

Life Liberation (Jivanmukti) and Disembodied Liberation (Videhmukti):

A significant similarity lies in the acceptance of both Jivanmukti (liberation while living) and Videhmukti (liberation after the death of the physical body) in various forms.

Jivanmukti: This state is characterized by the complete cessation of attachment, aversion, and desires. In the Gita, such an individual is called "Sthitaprajna," and in Vedanta, "Jivatma." In Buddhism, they are known as "Arhat" or "Kevali," and in Jainism, as "Arhat," "Vitaraaga," or "Kevali." These individuals are described as being free from passion, equanimous, and having ended the cycle of birth and death.
Videhmukti: This is the state achieved after the physical body is shed by a Jivanmukta. In Jainism, this is called "Dravya Moksha," whereas the state of being free from passions while alive is "Bhava Moksha."

The Ultimate State (Paramatma):

Beyond Jivanmukti, those completely freed from karma and worldly attachments are referred to by various supreme titles: "Paramatma" in the Gita, "Brahman" in Vedanta, "Buddha" or "Nirvana" in Buddhism, and "Siddha" or "Paramatma" in Jainism. In this ultimate state, the distinction between the seeker and the sought disappears. The liberated soul becomes an object of worship, the divine itself, for others. Jain texts describe the liberated soul as pure, independent, perfect, eternal, supreme, and unblemished – terms often associated with God.

The Role and Importance of Paramatma (God):

Hindu thinkers have articulated various reasons for the necessity of God. In Vedic philosophy, God is the fruit of the Vedic tree. Upanishads see God as the controller of the universe. While Mimamsa focuses on the divinity of Vedic mantras, and Samkhya-Yoga primarily emphasizes the fruits of karma, with God as an object of worship but not a dispenser of karma, the Nyaya, Vaisheshika, and Vedanta schools accept God as the arranger of the world and the regulator of karma. The Gita acknowledges both aspects of God, seeing Him as beyond the law of karma and compassionate to devotees, yet also stating that God is not the doer of the conjunction of karma and its results; karma operates automatically.

Jainism's Unique Perspective on God and Karma:

Jainism notably does not accept God as a controller of karma. This is because it would diminish the importance of both karma and God. Instead, Jain philosophy asserts that the soul is the doer and experiencer of its karma. By being freed from karma, the soul itself becomes Paramatma. Therefore, the concepts of the karma regulator and God are seen as two states of the same soul.

The Gita presents God as both a moral ideal and an object of worship. A fully detached, desireless, omniscient, and omnipotent Paramatma is the moral ideal in the Gita. Similarly, a detached Paramatma endowed with infinite attributes is the ideal for Jain ethical practice. Both traditions agree that moral perfection is achieved by becoming like God.

World Structure and the Ultimate Reality:

Indian philosophies also link the concept of the ultimate reality to the structure of the universe. Three main views on creation and God exist:

God as Creator: God or Brahman is considered the eternal, uncreated source from which the universe is made.
God as Administrator: The universe and its entities (soul, non-soul) are eternal, but God manages and regulates their changes and states.
Self-Regulating Universe: The universe, with its conscious and unconscious elements, is neither created nor managed by any ultimate being. Instead, its order arises from the inherent, self-generated changes in the properties and nature of things. Jainism prominently supports this third view.

Jain Cosmology:

Jainism scientifically analyzes the universe, which is composed of six eternal substances: Jiva (soul), Ajiva (non-soul) which includes Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasha (space), and Kala (time). These substances are eternal, and no God created or destroyed them. Changes occur intrinsically, making substances eternal in essence but impermanent in their changing states (Paryaya). The interaction between Jiva and Ajiva creates bonds, leading the soul through various experiences and conditions, which constitute the cycle of worldly existence. Liberation is achieved by halting this interaction and destroying the resulting karmic bonds, allowing the soul to attain its pure state. The seven tattvas (principles) in Jainism are Jiva, Ajiva, Asrava (influx of karma), Bandha (bondage), Samvara (cessation of influx), Nirjara (shedding of karma), and Moksha (liberation).

Individual Responsibility and the Role of Karma:

Jainism strongly emphasizes individual responsibility for the consequences of one's actions. Just as a seed sown yields a specific fruit, good actions lead to happiness, and bad actions lead to suffering. The soul is the doer and changer of its happiness and sorrow. A soul following the right path is its own friend, while one following the wrong path is its own enemy. The soul, originally full of infinite potential, is veiled by karma. The Jain ethical code guides individuals to attain this pure state, where the soul becomes Paramatma. Humans possess the will, resolve, and thought power to act independently and are therefore responsible for their worldly and spiritual progress. Although all souls are equal and possess the potential to become Paramatma, this realization is primarily possible in human life due to the capacity for righteous conduct and self-control. This elevates the status of humanity in Jainism.

Rejection of a Creator God:

Due to this emphasis on human potential and self-effort, Jainism does not attribute importance to a divine creator God. A being with desires to create or destroy the world cannot be considered God in the Jain perspective. It is beyond the capacity of any divine power to alter substances or bestow happiness and sorrow, as all qualities are independent. Nature operates by its own laws, and individuals experience happiness and sorrow based on their actions and efforts. Consequently, Jainism does not recognize an all-powerful God in the same way as Islam or Christianity, as such a concept would hinder human freedom and effort.

Comparison with Other Indian Philosophies:

The rejection of God's role as a creator is also found in Samkhya. Mimamsakas like Kumāril Bhatta and Prabhākar Mishra also do not accept God as a creator, as they view the universe as eternal. Both Jain and Mimamsa thinkers employ similar arguments to deny the existence of a creator God. Early texts of Vaisheshika also do not acknowledge God. In Patanjali's Yoga Sutras and Gautama's Nyaya Sutras, God is viewed as a yogi, an innate being, and omniscient. Similarly, in Jainism, the liberated soul is called Paramatma, Aptam, and Sarvajna. Thus, a close examination reveals significant conceptual similarities regarding God between ancient Jain and Hindu scriptures.

The Purified Soul as Paramatma:

While Jainism doesn't accept a God who creates or destroys the world, it acknowledges the existence of a purified soul that, through its supreme qualities, becomes Paramatma. These numerous Paramatmas in Jainism experience infinite bliss and are liberated from the cycle of worldly existence. They are known as "Arhat" and "Siddha" – souls who have conquered their senses and realized their true nature. They are also called "Aptam," "Sarvajna," "Vitaraagi," and "Kevali." The Jain ethical code prescribes devotion and worship of these Arhats and Siddhas, not for worldly gains, but to emulate their spiritual qualities through personal effort. This devotion purifies the devotee's intentions, refines their conduct, and leads to the soul's gradual development.

Stages of the Soul:

Jainism outlines three stages of the soul:

Bahir-atma (External Soul): One who identifies the body as the soul and is engrossed in worldly pleasures.
Antar-atma (Internal Soul): One who understands the distinction between body and soul, renounces attachment to the body, and strives to realize the soul's true nature.
Paramatma (Supreme Soul): One who has realized the true nature of the soul and possesses infinite knowledge and bliss.

These stages are also reflected in other Indian philosophies, with Upanishads speaking of Jnanatma, Mahadatama, and Shudhatma, or Shariratmā, Jivatma, and Paramatma.

Names and Qualities of the Ultimate Reality:

In Jainism, the Param Tattva is the liberated soul, known by various names like Arhant, Siddha, Kevali, Jin, Tirthankar, Aptam, Sarvajna, Paramatma, and Vitaraaga, due to their attained states and qualities. The primary common quality is freedom from all suffering. Jain scriptures list 108 auspicious signs, with four prominent qualities: infinite knowledge, infinite perception, infinite conduct, and infinite energy. Similarly, Hindu traditions attribute qualities like knowledge, power, glory, and majesty to God.

While the exact number of qualities may differ, the fundamental attributes of Paramatma in both traditions are being free from all suffering, being conscious, full of knowledge, and bliss, and never returning to worldly bonds after attaining its supreme state.

Paths to Attaining the Param Tattva:

The paths to achieving and experiencing the ultimate reality are also largely similar in Jainism and Hinduism. Jainism's path begins with understanding the nature of the world through Tattva Nirupan (exposition of principles) and awakening self-effort and resolve through the doctrine of karma. The primary path is outlined by Acharya Umaswami as Samyagdarshan (right faith), Samyagjnana (right knowledge), and Samyagcharitra (right conduct) – collectively known as the "Three Jewels" (Triratna).

Samyagdarshan: The initial stage of soul-practice, involving faith in the true nature of principles like Jiva and Ajiva, leading to a correct perspective.
Samyagjnana: Attaining complete knowledge of the principles accepted in Samyagdarshan. This involves respecting the integrity of truth and exploring its multi-dimensional aspects.
Samyagcharitra: This is elaborated considering the lifestyles of householders and ascetics. For ascetics, the primary aim is self-realization, while for householders, it includes the upliftment of the individual and society. This principle integrates both renunciation (Nivritti) and engagement (Pravritti).

Comparison with Other Paths:

Similar tripartite paths are found in other Indian traditions: Buddhism emphasizes Śīla (virtue), Samadhi (concentration), and Prajñā (wisdom); the Gita highlights Jnana Yoga, Karma Yoga, and Bhakti Yoga; and the Vedic tradition describes Śravaṇa (listening), Manana (reflection), and Nididhyasana (meditation). These paths have a deep connection with Jainism's Jñana, Darshan, and Charitra. Western thinkers also recognize three ethical ideals: know thyself, accept thyself, and become thyself.

The convergence in these paths suggests a shared understanding of the ultimate reality and its experience, as ultimately, the seeker, the path, and the goal become one. Jain ascetics state that the soul itself is knowledge, perception, and conduct; when it manifests in its pure form, it becomes Paramatma, where the distinction between knower, knowledge, and the known dissolves. This aligns with the Vedic saying, "Brahma-vit Brahmaiva bhavati" (The knower of Brahman becomes Brahman itself).

Conclusion:

In essence, the concept of God in Jainism and Hinduism is intrinsically linked to the soul, liberation, and the ultimate reality (Paramatma). The pursuit of Param Tattva is the ultimate goal, with Paramatma serving as an ideal for fulfilling moral values in both traditions. While God may appear as the creator, administrator, or compassionate being in a practical, worldly sense, in the state of supreme samadhi, God is understood as pure consciousness, knowledge, and bliss. The names for Param Tattva are largely similar, and where they differ, the underlying qualities symbolized by those names are generally accepted by both religions. The core qualities of Paramatma – being free from suffering, conscious, knowledgeable, and blissful – are paramount. The paths to attaining Paramatma also show significant commonalities, differing mainly in terminology. This ultimate reality is an object of worship for worldly souls seeking self-development, with the aspiration to become like Paramatma themselves.

The moral ideals followed on this path of self-development are beneficial for the preservation of humanity and the welfare of all beings. When Hinduism moves from devotional religion to contemplative religion, it draws closer to Jainism, bridging the gap between their concepts of the ultimate reality and the means to achieve it. However, in their ethical practices and modes of worship, both religions maintain their independent identities. The effort to renounce ego and possessiveness, to maintain open-mindedness in thoughts without insistence, to avoid excessive accumulation for personal life, and to prioritize the protection of living beings in social life are universal values that foster peace and balance in the world. Both Jainism and Hinduism inspire the adherence to these values, illuminating the path to the attainment of the ultimate reality.