Jain Nirvan Parampara Aur Parivrutta - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Nirvan Parampara aur Parivrutta" by Ishwar Dayal:

Jain Nirvana: Tradition and Transformation

This book, authored by Ishwar Dayal and published by the USA Federation of JAINA, explores the concept of Nirvana within the Jain tradition, comparing and contrasting it with other philosophical and religious perspectives, particularly Western ones.

Introduction: The Nature of Nirvana

The introduction highlights a key difference between Indian and Western philosophical traditions regarding the ultimate goal. Western traditions often stop at the concept of heaven (Elysium, Paradise). In contrast, Indian philosophy recognizes that absolute freedom from suffering and absolute attainment of happiness is an illusion. It posits an inseparable connection between happiness and suffering; to transcend suffering, one must also transcend happiness, and to transcend happiness, one must transcend desires. The path to this transcendence is through desirelessness (nishkamta) and detachment (veeragta), as articulated by Mahavir, referring to those who have "gone beyond" or "reached the shore." The book aims to define this "beyond" – the ultimate goal that drives all spiritual practices in Indian traditions.

The Concept of Nirvana

The term "Nirvana" (or "Nibanna" in Buddhist Pali) is frequently found in Jain and Buddhist traditions as the supreme goal of self-cultivation. The Vedic tradition also uses the term "Nirvana," with the Bhagavad Gita using "Brahma-nirvana" and the Upanishads referencing it repeatedly, signifying self-realization and absorption into Brahman.

The text delves into various etymological interpretations of "Nirvana" from the Abhidharma Mahavibhasha:

"Van" meaning the "path of rebirth" and "nir" meaning "to leave": Thus, Nirvana is "permanently leaving the path of rebirth."
"Van" meaning "bad smell" and "nir" meaning "not": In this context, Nirvana is "a state completely free from the bad smell of karma that causes suffering."
"Van" meaning "dense forest" and "nir" meaning "freedom from": Nirvana signifies "a state where freedom is achieved from the dense forest of skandhas (aggregates) and the three fires (creation, existence, and destruction)."
"Van" meaning "to weave" and "nir" meaning "not": Nirvana is complete liberation from the "threads of karma" that weave the fabric of birth and death.

While acknowledging the Buddhist conception of Nirvana as potentially negative or destructive, the text clarifies that its meaning is often metaphorical rather than literal. Quoting Rhys Davids, it describes Nirvana as a "peaceful state of a sinless mind," expressible through terms like divine light, insight, truth, liberation, supreme knowledge, happiness, peace, coolness, contentment, auspiciousness, security, freedom, self-governance, supreme opportunity, purity, ultimate peace, goodness, and wisdom. Dr. Sarvepalli Radhakrishnan suggests Buddha intended the destruction of false desire, not life itself, defining Nirvana as the annihilation of lust, hatred, and ignorance.

Jain Interpretation of Nirvana

The Jain tradition also presents a "destructive" interpretation of Nirvana, akin to a lamp being extinguished, as seen in the Bhagavati Aradhana. However, this is understood metaphorically, signifying the complete destruction of karma. The text cites lexicographical sources like the Abhidhana Chintamani Kosh and Amarakosha, which define Nirvana as "being extinguished" or "free from wind/fire." Parallel to the Buddhist understanding, the Jain tradition also interprets Nirvana as liberation from the "arrows of karma."

According to Jainism, Nirvana is the severance of karma, the suffering arising from it, and the cycle of births and deaths, not the annihilation of the soul itself. Synonymous terms for Nirvana found in the Abhidhana Chintamani illuminate this: Mahananda (great bliss), Amritam (nectar), Siddhi (accomplishment), Kaivalyam (aloneness/singularity), Punarbhava (non-rebirth), Shivam (auspiciousness), Nishreyasam (ultimate good), Shreyo (welfare), Nirvanam (nirvana), Brahm (Brahman), Nirvriti (freedom), Mahodayah (great prosperity), Sarva-duhkha-kshaya (destruction of all suffering), Niryanam (liberation), Aksharam (imperishable), Mukti (liberation), Moksha (liberation), Apavarga (cessation).

Moksha and Nirvana in the Jain Context

In Jain philosophy, the term "Moksha" is predominantly used within its nine tattvas (principles). The order is outlined as: Jiva (soul), Ajiva (non-soul), Punyam (merit), Papam (demerit), Asrava (influx of karma), Samvara (cessation of influx), Nirjara (shedding of karma), Bandha (bondage), and Moksha (liberation). Acharya Shubhachandra enumerates seven tattvas, excluding merit and demerit: Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, and Moksha.

The Tattvartha Sutra defines Moksha as the "absence of bondage due to the cessation of karmas that are the cause of bondage." Acharya Pujyapada in Sarvarthasiddhi describes Moksha as the state of the pure soul, free from the impurities of karma, possessing inherent knowledge and blissful qualities, and being in an unassailable state. Nyaya Vartika and Nyaya Sutra define Moksha as the absolute cessation of suffering.

The terms Nirvana and Moksha are used interchangeably in Jain contexts. The fact that the Jain tradition, enumerating seven or nine tattvas, uses "Moksha" and not "Nirvana" suggests a nuanced understanding. The nine tattvas and the soul are discussed in the Uttaraadhyayana Sutra. Asrava has two manifestations: papa (sin) and punya (merit), leading to a total of seven tattvas. Acharya Shubhachandra's formulation of seven tattvas aligns with this. Within these, Bandha, Moksha, Samvara, Nirjara, and Asrava are considered states of the Jiva and Ajiva. Ultimately, only two tattvas remain: the Dharmis (possessors of qualities) and Dharmas (qualities), i.e., Jiva and Ajiva.

Acharya Siddhasena Divakara in Sanmati Tark and Acharya Amritachandra further simplify this, stating that the tattva is seven-fold, comprising the Jiva and Ajiva as the possessors of qualities, and their qualities being auspicious and inauspicious. From the perspective of "Nishchaya Naya" (ultimate reality), only the singular soul-light, as the possessor of qualities, remains, not abandoning its oneness.

The Soul: The Fundamental State

Jain philosophy posits the existence of six substances (dravyas): Jiva, Ajiva, Dharma, Adharma, Akasha, and Kala. The soul (Jiva) is one in substance but many in its manifestations (paryayas). It is characterized by consciousness (upayoga), i.e., knowledge and perception. Its manifold nature arises from the constant change in knowledge and perception over time. It is indestructible, immutable, and stable in terms of its infinite space-points. The Bhagavati Sutra describes the soul as one, two, many, indestructible, and immutable, depending on the perspective.

The soul is infinite. Qualitatively, all souls are equal. Experience, willpower, and disposition are its qualities. It is the knower, doer, and enjoyer. Fundamentally, the soul is bodiless, formless, without gender, without emotions (aleshya), and without karma. The Bhagavati Sutra states that when the soul is liberated from the body, it cannot be comprehended by categories like time or extent.

The Process of Bondage and Liberation

Bondage is an eternal process. The soul is eternally bound and eternally free, with an infinite number of souls in both states. Bondage is of karma, which is of two types: merit and demerit. The cause of bondage is Asrava, the actions of mind, speech, and body, which are both psychological and material. Samvara is the cessation of Asrava, and Nirjara is the shedding of accumulated karma through austerity. Moksha is the culmination of Nirjara. There is a continuous movement of the soul from bondage to Moksha, which is its ultimate transformation. A subtle distinction is drawn here: Moksha is the process, and Nirvana is the state.

The State of the Liberated Soul

Kaivalya is the state of Moksha. Here, the four destructive karmas are destroyed. Upon the shedding of the remaining four karmas, there is "dravya-moksha" (material liberation). The Jain tradition describes the state ofdravya-moksha as follows:

Upon the departure of the material substance (pudgala), the soul remains in its pure form.
After filling the vacated space-points with its own substance, its size reduces to two-thirds of the previous body.
It ascends and rests on the "Siddhashila" (abode of the liberated) at the apex of the universe.
It cannot move into the non-universe (alokakash) because Dharma dravya (medium of motion) does not exist there.
Liberated souls coexist in the same space, allowing infinite liberated souls to reside there.
Just as burnt seeds do not sprout again, liberated souls do not take birth again.
Liberated souls experience unique and supreme bliss. The happiness of Chakravartis, Bhogabhumi inhabitants, human beings, Nagas, Devas, and Ahamindras, when accumulated over three periods, is infinitely less than even a moment's bliss of the Siddhas.

Karma: Not Just States, but Substances

Jain tradition asserts that karma is not merely psychological states but also material substances that pervade the soul's space-points through Asrava, truly binding it. Dr. Nathmal Tatia states that karma is not solely subjective, as Buddhist philosophers believe, but also objective. This conception of karma as both state and substance is a unique contribution of Jain philosophers.

Digambara Tradition

The Digambara tradition holds that women cannot attain Moksha because, being clothed, they cannot be unclothed (a symbol of liberation). Furthermore, even a Tirthankara cannot attain Moksha if clothed. While Acharya Kundakunda states these, the first point can be seen as less critical. However, the second point is definitive and cannot be overlooked. Acharya Kundakunda himself, in Samaysara, from the perspective of Nishchaya Naya, does not consider clothing or the consumption of worldly pleasures as determinative at the material level. He states that just as one immersed in aversion does not get intoxicated even while drinking, so too, the wise are not bound by enjoying worldly substances with aversion. Just as those who know the Garudi mantra are not killed even when consuming poison, so too, the wise are not bound by experiencing material karmas. Some enjoy without doing, and some do not enjoy without doing.

The Shvetambara Agamas take a similar stance, arguing that since one is not bound by material instruments like clothing and vessels by intention, their use at the material level is not a cause of bondage. They are used for the protection of asceticism, practice, and modesty.

According to the Uttaraadhyayana Sutra, those who have attained Nirvana, as proclaimed by the Tirthankaras before their liberation, can be women, men, eunuchs, followers of the Jinamarga, followers of other paths like Ajivikas, or householders.

The soul attaining its original state is Nirvana, and in that state, it is neither woman, nor man, nor anything else. This concept aligns with Lord Mahavir's vision and broad perspective.

Measuring the Soul

Traditional Jain belief states that at the time of Nirvana, the soul assumes the size of two-thirds of its previous body. This is because, upon the departure of karma particles, the vacated space-points are filled by the condensed soul-substance. This belief raises several questions:

Jain tradition believes the soul's space-points can extend to the entire universe. During Kevali Samudghata (universal manifestation), the soul's space-points spread throughout the universe. The Digambara tradition believes Kevali Samudghata precedes Nirvana. Then, why do the soul's space-points contract to two-thirds the size of the body? This implies the soul is naturally universe-pervading.
If the soul cannot attain its original universe-pervading state due to remaining karma, how can it undergo the process of contraction in the absence of karma?
If contraction is necessary to fill space-points emptied by the absence of karmic substances, then upon the shedding of karmic coverings, it should also expand to its infinite dimension.
Is the soul's densest dimension only two-thirds of the human body? If so, how does it reside in a Nigodiya being, whose manifestation is the smallest? If the soul contracts to its original substantial state, it should be smaller than a Nigodiya being, as it contains both soul and material substances.
If all movement is due to karma, then the movement-less state of karma-liberation becomes a terrible bondage, as the soul must reside on the Siddhashila eternally.
If the soul cannot have empty space-points and must condense to fill them as soon as non-soul substances depart, how is the co-existence of liberated souls possible?
Freedom from the body means freedom from form, as form is bound by dimensions. Being formless implies being boundless. Boundless entities cannot be two, as they would limit each other, destroying their boundless nature. Therefore, the soul's existence cannot be plural.
Qualities are tied to the body. The liberated state is beyond qualities, and number itself is a quality, hence beyond it. Whether called infinite or one, these terms lose meaning from a numerical perspective.
The basis of separateness is individual differences, which have no existence beyond the body and mind. What remains is a quality-less state, which is indistinguishable and therefore one.

The Ultimate Unitive State of Nirvana

This is the ultimate unitive state of Nirvana, which is beyond qualities, beyond words, and non-dual. Dualistic qualities exist in relation to the body and mind. Beyond these, the existence of qualities ceases, and so does duality. Whether called "Shunya" (void) or "Sarva" (all), both are just two words. The great poet Nirala wrote, "Calling Shunya as everything or nothing are the same." All boundaries of the universe and non-universe disappear before the supreme existence of the knower.

Acharya Kundakunda, in Samaysara, states that the knower is the proof of knowledge, knowledge is the proof of the known, and the known is the proof of the universe and non-universe. Therefore, knowledge is all-pervading, and the knower – the soul in its pure conscious state – is all-pervading. In Mahavir's words, the soul is one: "Ege Aya" (one soul). He who knows this one knows all. This is the common tenet of Vedanta, Buddhism, Taoism, Confucianism, Christianity, and Zoroastrianism. Differences lie only in words, which are relative to time and tradition. But truth is undifferentiated, truth is one, and God is truth – "Sachcham Bhagavam."

Conclusion

The book concludes by presenting a depiction of the liberated soul from the Acharaanga Sutra, considered an authentic source of Mahavir's teachings. This depiction emphasizes the ultimate purity and sanctity of the soul's state, its dignity at the apex of the universe, and the ascending path of spiritual development. It criticizes later traditions for taking these descriptions literally, leading to misinterpretations. The true Nirvana, as described by Mahavir, is a state beyond measurement, form, color, taste, touch, smell, and gender, a pure, formless, and boundless consciousness that is universally all-pervading.