Jain Rahasyawad - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Jain Rahasyawad" by Pushpalata Jain:

The book "Jain Rahasyawad" by Pushpalata Jain explores the concept of mysticism within the Jain tradition. It posits that while the term "mysticism" (Rahasyawad) itself might be a modern import, the underlying "sense of mystery" (Rahasyabhavana) has been a long-standing element in Indian spiritual practices. The author argues that the modern understanding of mysticism in Hindi literature often translates the Western concept of Mysticism.

Defining Rahasyawad (Mysticism):

The text delves into the etymology of the word "Rahasyawad," linking it to the Sanskrit root "Rahasy" meaning "secrecy" or "mystery." Rahasyawad is defined as a spiritual discipline where the seeker, through self-realization (Svanubhuti), merges with the ultimate reality. It is the expression of this ultimate state of spirituality. The author emphasizes that the diversity in definitions of mysticism stems from the varied experiences of seekers. Some view it as philosophical, others as practical, emotional, or expressive.

Key Characteristics of Jain Mysticism:

The author outlines the core features of this spiritual pursuit:

Spiritual Discipline: Jain mysticism is fundamentally a spiritual practice focused on the contemplation of the soul (Atma) and the Supreme Soul (Paramatma). It emphasizes the Jain principles of Right Faith (Samyakdarshan), Right Knowledge (Samyakgnan), and Right Conduct (Samyakcharitra) as the means to attain this realization.
Self-Realization (Svanubhuti): Direct personal experience is paramount. Without experiencing the truth oneself, the ultimate goal cannot be achieved. This self-realization is considered the lifeblood of mysticism and leads to a deeper conviction, transcending mere intellectual understanding. It liberates the soul from suffering and fills it with the nectar of equanimity.
The Soul as the Center: The core of spiritual practice lies in the self. The text explores questions about the soul's true nature and how it wanders through cycles of birth and death due to attachments like delusion.
Merger with the Ultimate (Paramapada): The ultimate expression of mysticism is merging with the Supreme State. The seeker reaches a purified state where they become one with the divine, liberated from all suffering and experiencing an ineffable, eternal state of bliss. In Jainism, this is known as Nirvana or Moksha.

Jainism's Unique Perspective:

Soul as Supreme: Jainism doesn't view the soul as a part of a supreme being, but rather as the potential to become the Supreme Being itself by shedding impurities. The soul has three states: Bahirātmā (external soul, impure), Antarātmā (internal soul, capable of purification), and Paramātmā (pure, liberated soul).
Sakal and Nishkal States: The liberated soul (Paramātmā) exists in two states: Sakal (with form, referring to Arhats who have shed the four destructive karmas and still have a body) and Nishkal (formless, after shedding all eight karmas). Post-Mahavir Jain poets have expressed devotion and depicted the spiritual union with God as a passionate, longing love, culminating in the experience of unified bliss.

Elements of Mystical Experience:

The path to mystical realization involves:

Curiosity and Eagerness: A strong desire to understand the unknown fuels the seeker.
Understanding the Soul's Journey: Contemplating the soul's transmigration.
Understanding the Nature of the World: Recognizing the transient nature of worldly existence.
Means to Liberation (Bhedavijnana): Discernment between the self and the non-self is crucial.
Concept of Liberation (Nirvana): Envisioning the state of ultimate freedom.

The Goal, Means, and Seeker:

The ultimate goal is attaining the state of the Supreme Soul. The primary means are self-realization and discernment. When the seeker understands that the world is impermanent but the soul is eternal, they experience profound bliss. This discernment is the ultimate aim of mystical practice, leading to liberation.

The Role of Knowledge and Philosophy:

The text highlights that while the ultimate truth remains a mystery until realized, curiosity drives the seeker to delve deeper. This pursuit of knowledge often takes the form of philosophical inquiry, as seen in the Upanishadic concept of "Athato Brahma Jigyasa" (Now, the inquiry into Brahman). The "Neti-Neti" (not this, not this) approach purifies the understanding, leading the seeker closer to the ineffable state.

The Saptatattvas (Seven Principles) in Jainism:

Jain mysticism is closely linked to the seven fundamental principles of Jainism:

Jiva (Soul): The sentient principle.
Ajiva (Non-soul): The insentient principle, including karmic matter.
Asrava (Influx): The inflow of karmas into the soul.
Bandha (Bondage): The bondage of the soul by karmas.
Samvara (Stoppage): The cessation of karmic influx.
Nirjara (Shedding): The shedding of accumulated karmas.
Moksha (Liberation): The ultimate freedom from karmic bondage.

The Seeker as Philosopher and Poet:

The text suggests that those who realize the ultimate truth often become both seers and poets, expressing their experiences through literature. Their poetic expressions are imbued with faith, devotion, and often use symbolism to convey the inexpressible.

Mysticism, Spirituality, and Philosophy:

Spirituality (Adhyatmavada) and philosophy are interconnected. Spirituality is the practice of realization, while philosophy is the intellectual exploration of it. The author suggests categorizing mysticism into spiritual mysticism (ethical) and philosophical mysticism (knowledge-based), with the synthesis of ethics and knowledge forming true spirituality or mysticism.

Jainism vs. Other Traditions:

No Creator God: Unlike many Vedic traditions, Jainism does not accept a creator-god. The soul itself attains the state of a Tirthankara or Buddha.
Focus on Self-Effort: The emphasis is on self-effort and the soul's own power, not divine grace.
Ahimsa as Foundation: Jain mysticism is rooted in non-violence (Ahimsa), thus limiting the influence of tantric practices like Kundalini yoga.
Triad of Right Faith, Knowledge, and Conduct: Every path in Jain mysticism is based on this integral triad.
Discernment as Central: The distinction between self and non-self (Bhedavijnana) is central.
Nishchaya and Vyavahara Naya: All philosophical viewpoints are grounded in absolute (Nishchaya) and relative (Vyavahara) perspectives.

Historical Evolution of Jain Mysticism:

The book traces the development of Jain mysticism through different periods:

Early Period: From Tirthankara Rishabhdev to Mahavir. Rishabhdev provided the foundational practices. Parshvanath's tradition emphasized the "Chaturyam Samvara" (fourfold restraint).
Mahavir's Era: Mahavir established the Panchavrata (five vows) as a response to the laxity in practices.
Middle Period: A philosophical era where mystics like Kundakundacharya, Umaswami, and others analyzed mysticism through the lens of Jain philosophy, sometimes leading to a more intellectualized mysticism.
Later Period: This period saw the influence of devotional movements, leading to more emotional expressions of mysticism, as seen in poets like Banarasidas. The text highlights Banarasidas's poetic depictions of spiritual union and longing.

Jain Mysticism vs. Other Mysticism:

Soul and God: Jain mysticism posits that the soul becomes the Supreme Soul, rather than being a part of it. Other traditions often maintain a distinction between the soul and God, even in union.
No Divine Bestower of Happiness/Suffering: In Jainism, the Tirthankaras are seen as guides, not as bestowals of happiness or suffering.
Path of Self-Realization: The emphasis is on the self-effort and understanding of the soul's true nature, not on external divine intervention.

In conclusion, "Jain Rahasyawad" provides a thorough exploration of the concept of mysticism within Jainism, highlighting its core principles, historical development, and unique philosophical underpinnings, emphasizing self-realization and the soul's inherent potential for divinity.