Jain Rahasyawad Banam Adhyatmawad

Here's a comprehensive summary in English of the provided Jain text, "Jain Rahasyawad Banam Adhyatmawad" (Jain Mysticism vs. Spirituality) by Pushpalata Jain:

The article "Jain Mysticism vs. Spirituality" by Pushpalata Jain explores the concepts of mysticism and spirituality, particularly within the context of Jainism, while also referencing broader Indian and Western philosophical traditions.

Core Concepts and Definitions:

• Creation and the Unknown: The author begins by noting that while the creative forces of the universe are eternal, humans often attribute creation to an unknown power due to a perceived mental inability to understand natural forces. This search for the "Satyam Shivam Sundaram" (Truth, Goodness, Beauty) is where a sense of mystery and a desire for self-realization come into play.
• Religion and Mysticism: Religion and a sense of mystery are closely linked. Mystical experiences arise from intense spiritual practices and austerities undertaken by sages. While each mystic's experience and expression are unique, similarities lead to their association with specific paths or denominations. A charismatic leader can establish a particular path, which is then followed by subsequent disciples and eventually given a name, evolving into what we call "Dharma" (religion). Mysticism, therefore, becomes intertwined with religion and is later confined within religious boundaries.
• The Meaning of "Rahasya" (Mystery/Secrecy): The word "rahasya" is derived from the root "rah" meaning "to leave" or "to separate." When combined with suffixes, it signifies an experience where the seeker, apart from the object of knowledge, is detached from desires for other objects of knowledge. It also implies seclusion, solitude, hiddenness, and silence. The text cites its use in the Bhagavad Gita and Upanishads, referring to both solitary experiences and profound, secret truths. In spiritual contexts, "rahasya" manifests as experience, and in poetry, as "rasa" (aesthetic emotion). Both mystics and poets ultimately describe this as "Chidananda Chaitanya" (consciousness of bliss) or "Brahmananda Sahodara" (brother of divine bliss).
• The Seeker and the Poet: While both the spiritual seeker and the poet experience mystery, the seeker directly realizes it, whereas the poet experiences it emotionally. There's no inherent conflict, as poets can be seekers and seekers can be poets, their emotional experiences often converging in spiritual practice.
• "Rahasyavada" (Mysticism) vs. "Rahasyabhavana" (Sense of Mystery/Mystical Feeling): The author prefers the term "rahasyabhavana" because "bhava" (feeling/emotion) is experiential, while "vada" (ism/doctrine) relates more to expression and philosophy. Experience is boundless, whereas "vada" often becomes limited by association with a religion, sect, or literature. However, as "rahasyabhavana" is tied to specific practices, it can evolve into a "vada" through repeated experience and expression.
• Mysticism (Rahasyavada) - Expression and Usage: "Mysticism" (Rahasyavada) originates from the Greek "Mystikas," meaning a disciple initiated into esoteric knowledge. The utterances and principles expressed by such disciples are termed "Mysticism." The term gained traction in English around 1600 and was adopted into Hindi literature around 1927, with scholars like Acharya Mahavir Prasad Dwivedi, Avadh Upadhyay, and Acharya Ramchandra Shukla being early users. While the word "rahasya" existed in ancient Indian literature, it was often linked to spiritual paths steeped in devotional sentiment. Its expression varied in form and language but the underlying experience was universal. The author notes that the experience of the ineffable is difficult to articulate, leading to the use of symbolic and suggestive language.

Mysticism in Indian Tradition:

• No Direct Term in Ancient Yoga: While the term "mysticism" or "Rahasyavada" wasn't directly used in ancient Indian yogic practices, the concept and role of "rahasya" were always present. Thus, it's not a new phenomenon for Indian literature. However, it's cautioned against a literal, word-for-word search for Western mysticism in ancient Indian texts due to cultural and geographical differences.
• Diversity of Mystical Feeling: The pursuit of the ultimate truth isn't limited to one religion or specific yogic practice. The seeker's curiosity and their chosen tradition play a significant role, leading to variations in ideas and practices. The misconception that Indian mysticism is solely tied to Vedic practices is challenged. Every tradition's seeker follows a path prescribed by their spiritual guide and expresses their profound experiences through symbols.
• Common Ground and Underlying Unity: Despite variations, many practices exhibit similarities, suggesting a connection to a common source. The ultimate goal for every seeker is to internalize that unseen power. This attainment requires a confluence of philosophy, knowledge, and conduct. The description of self-realization with the Supreme Truth or God is not uniform because the Supreme is infinite and omnipresent, and the paths to it are also infinite. Therefore, multiple expressions are natural, and according to Jain philosophy, none can be definitively declared wrong. This diversity of expression is reflected in the variety of poetic meters.
• Definitions of Mysticism: The author highlights the difficulty in defining mysticism, as it leads to debates. It's been viewed as philosophical, experiential, devotional, nature-based, yogic, and expressive. Scholars have linked it to consciousness, sensation, attitude, and miraculous phenomena. The article briefly mentions numerous Western and Indian scholars and their diverse definitions, noting that while some focus on mental states, others (like Underhill, Hocking, and Gayner) offer a more comprehensive view, linking mysticism to a spiritual path leading to self-realization.
• A Proposed Definition: The author proposes: "Mystical feeling is a spiritual practice through which the seeker, through self-experience, merges with the soul to become one with the supreme principle. In the realm of expression, this mystical feeling can be called 'mysticism.' In other words, mysticism is the expression of the highest state of spirituality."
  • Analysis of the Definition:
    1. Spiritual Practice: Spirituality refers to contemplation of reality, coupled with right conduct, right vision, and right knowledge.
    2. Self-Experience (Svanubhuti): This is a crucial characteristic. Without direct personal experience, the seeker cannot attain the goal. This is akin to "Samyakdarshan" (right faith/vision).
    3. Soul (Atmatattva): This is the center of spiritual practice. The fundamental issue is the lack of proper contemplation of the soul, its true nature, and how it wanders through rebirths due to ignorance and afflictions.
    4. Merging with the Supreme: This is the ultimate expression of mysticism. The soul reaches a state of purity where it becomes one with the Supreme. This oneness leads to liberation from all suffering and the experience of eternal bliss. This is also called Nirvana or Moksha.

Spirituality vs. Mysticism:

• Spirituality: The sincere movement of the inner self, aiming for realization and oneness with the divine. This is not possible without a spiritual path or religion.
• The Argument Against Religion in Mysticism: Some scholars argue that religion and sect cannot be included in mysticism because they are tied to theology, specific rituals, external worship, and organizational structures, which are not essential for mysticism.
• Critique of the Argument: The author disagrees, stating that not all religions or sects are tied to theology in the same way. Jainism and Buddhism, for instance, do not consider God as the creator and controller of the universe. External worship and rituals are also not central to their original forms. Their core aim is to overcome the causes of worldly suffering and attain liberation. This, the author suggests, is the mysticism of these religions.
• Jainism and Mysticism: Mysticism is inherently linked to a religion. However, the author argues that Indian mysticism has often been defined based on Vedic philosophy and culture, and to some extent, Christianity. In these traditions, God is seen as the creator, which influences the direction of mysticism. In Shramanic (Jain and Buddhist) traditions, God, in that sense, doesn't exist. The soul itself can attain the status of the Supreme Being, becoming a Tirthankara or Buddha.

Jainism: Not Atheistic:

• Misconception of Jainism as Atheistic: The author finds it surprising that Jainism and its philosophy are sometimes classified as atheistic. This leads to the assumption that Jainism cannot have mysticism because it doesn't accept the Vedas and God. This is a fundamental error.
• Definition of "Nastika" (Atheist): In ancient times, an atheist was defined as one who reviled the Vedas. This definition was influenced by the prevailing cultural context. Jainism and Buddhism, which did not accept God as the creator, along with even some Vedic schools like Mimamsa and Sankhya, were labeled as atheists.
• Revisiting the Definition: The author argues that the definition of "nastika" should be based on the acceptance or rejection of the existence of the soul and the afterlife. Those who accept these are "astika" (theistic/believers), and those who reject them are "nastika." The Panini Sutra ("Astiti nasti drishtam matih") supports this interpretation. In Jainism, the soul, in its purest state, becomes the Supreme Being. It attains liberation by shedding physical and mental impurities. Concepts like heaven, hell, and liberation are based on one's own karma. Therefore, classifying Jain philosophy as atheistic is fundamentally incorrect.

Spirituality and Philosophy:

• Interdependence: Spirituality and philosophy are interdependent. Spirituality is yogic practice, a means of realization, while philosophy is the intellectual discourse about that practice. Spirituality is rooted in experience, while philosophy is based on knowledge. Philosophy analyzes and explains spirituality.
• Two Types of Mysticism: Philosophy can be divided into spiritual mysticism (practice-oriented) and philosophical mysticism (knowledge-oriented). The true essence of spirituality or mysticism lies in the synthesis of conduct and knowledge.
• The Genesis of "Rahasya": Mystical feeling is based on certain principles or viewpoints, which are intrinsically linked to a life philosophy, grounded in regular conduct and thought. The seeker realizes the "rahasya" through this, which, upon expression, becomes poetry, and in thought, becomes philosophy. Poetry attempts to express experience, often imbued with faith and devotion, but can also lead to superstition, rituals, symbols, and mantras.

Key Elements of Mysticism (Rahasyavada):

• The Goal: To reach the source of infinite power, and to attain the state of "Chidananda Chaitanya" (consciousness of bliss). The starting point is the world of experiences (pleasures and pains), and the ultimate goal is a state of supreme purity, liberation from the cycle of birth and death.
• The Path: The path to this state is mysterious and hidden. The seeker's curiosity and eagerness are crucial for approaching the goal.
• Essential Elements for Understanding Mystery:
  1. Curiosity and eagerness.
  2. The nature of the worldly soul.
  3. The nature of the world.
  4. The means to liberation from the world (discrimination/Bhedvijnana).
  5. The concept of liberation (Nirvana).

The Goal of Mystical Feeling:

• The primary aim is to attain the status of the Supreme Soul, achieved through self-experience and discrimination. When an object is realized, a specific experience arises. In the dormant state of practice, the entire world appears as it is. When the mystery is understood – that every worldly object is transient, and the soul (Sat-Chit) is separate from these objects – an extraordinary feeling of bliss emerges.
• Bhedvijnana (Discrimination): This is the Jain philosophical term for this understanding, and its true experience is the goal of mystical practice. The universe's truth is revealed in this state. The experience of Bhedvijnana strengthens over time, leading the soul to its pure form and an ineffable, eternal state of happiness – this is the goal of the mystic, also known as Nirvana in classical terms.
• The Goal as the Unknown: The goal remains mysterious until achieved. Once realized, it is no longer a mystery to the realized being, though it may remain so for others. Figures like Tirthankara Rishabhdev, Mahavir, Rama, and Krishna represent this ultimate state, also termed "Gyeya" (knowable) or "Prameya" (object of knowledge).
• Curiosity as the Root Cause: Curiosity is the driving force to understand the core essence of the "Prameya" or "Rahasya." Questions arise like "Athato Brahma Jijnasa" (Now, the inquiry into Brahman). Through the "Neti Neti" (Not this, not this) approach, the seeker's mystical feeling becomes purified. The state of "Yato vacha nivartante aprapya manasa saha" (from which speech turns back, unable to reach, along with the mind) is attained. The poetry arising from this experiential curiosity allows sensitive individuals to generalize and progress towards the goal. Therefore, the depth of mystical feeling in such poetry should be considered the central point of poetic expression.

The Means of Mystical Feeling:

• To reach the true essence of the most profound mystery, the seeker must use eternal means to understand the eternal truth. Contemplation of the pure nature of the soul and the Supreme is paramount. In Jainism, the soul is the central focus.
• Jain Principles: The entire doctrine is divided into two parts: Jiva (soul) and Ajiva (non-soul). The soul is the self, and Ajiva refers to material karmic substances that cause repeated births. The connection of karma to the soul is explained by Asrava (influx) and Bandha (bondage), and liberation from them is achieved through Samvara (cessation) and Nirjara (shedding of karma). When the soul's connection to karma is completely severed, its pure form is revealed – this is called Moksha (liberation).
• Seven Tattvas: Mystical feeling in Jain tradition is directly dependent on these seven principles. The proper analysis of these principles forms the core of Jain texts. Ethics and philosophy analyze these principles. Mystical sages and scholars have created vast literature alongside their self-experience.

The Seeker of Mystical Feeling:

• Following the principle "Ekam hi sad vipra bahudha vadanti" (Wise people describe the one truth in many ways), seekers experience and express the single Supreme Truth in various forms. Their mystical experiences are grounded in pure self-practice. These seekers become seer-poets in the literary world. Their poetry, shining with emotional beauty, flows in natural language. Unable to express fully, they resort to symbolic expression. Their means of expression often include emotions like faith, love, devotion, and even gentle reproach. The seeker's focus turns towards good company and the glory of the Guru, leading to the attainment of the Supreme status through self-practice.

Analysis of Spirituality vs. Mysticism:

• Jain Mystical Tradition: The author examines the literary works of spiritual seekers and highlights a long tradition of Jain ascetics like Kundakunda, Kartikeya, Pujyapada, Yogindu Muni, Ram Singh, and many others. They have presented a well-reasoned discourse on the soul's forms: external, internal, and supreme.
• Eagerness for Realization: Reviewing the spiritual literature of these ascetics reveals their intense eagerness for the realization of the Supreme. They have composed hymns to their Tirthankaras and honored beings, expressed their servitude in devotional fervor, and expounded on the glory of chanting names and the sight of the true Guru. All these instances point to the profound experiences of these seekers.
• Pioneering Work of Kundakunda: Kundakunda's literature, particularly his "Pahud" literature, can be considered foundational to the tradition of mysticism. It served as inspiration for poets like Yogindu, Ram Singh, Banarasi Das, and Dyanatrai. Jain seekers have, in their own way, described the "Niranjana" (unblemished) Supreme, the adoration of the formless and formful, and the worship of Brahman (Saguṇa-Nirguṇa). Forms like Phagu, Veli, Rasa, Stotra, Chaupai, Barahmasa, Charitra, Ayana are mediums through which their experiences deepened.
• Examples from Jain Poets: The text provides numerous verses and reflections from Jain poets like Yogindu, Ram Singh, Chhohal, Banarasi Das, Rupchand, and Dyanatrai, illustrating their experiences of merging with the divine, their struggles with worldly attachments, their longing for liberation, and their devotional outpourings. Banarasi Das, for instance, describes the soul as a wife yearning for the divine husband. Rupchand acknowledges the incomprehensibility of the Lord's glory. Dyanatrai laments the seeming indifference of the Divine while still pleading for help.
• The "Atmaram" and "Paramatma": Jain poets have explored the concept of the "Atmaram" (self-as-soul) and the experience of "Paramatma" (Supreme Soul) in various ways. They have shown no hesitation in bowing to non-Jain deities, provided they are Vitaraagi (free from passion). In their praise of the Vitaraagi Supreme, they have expressed servitude, marital devotion, intimate friendship, and gentle reproach, reflecting their emotional experiences and acceptance of spirituality and mysticism.
• Influence on Other Traditions: The author suggests that, initially, non-Jain seekers and saints drew heavily from Jain traditions. Saints like Kabir, who lived centuries after Yogindu and Ram Singh, were significantly influenced by them. Concepts like the condemnation of outward rituals and the experience of servitude are seen as being adopted from Jain seekers. The allegorical elements in Jayasi, the mystical feelings of Mira, the devotional practices of Tulsidas, and the devotional sentiment of Surdas are considered invaluable forms of mysticism, with their roots traceable to the inspiration of Jain poets.

Conclusion:

Jain spirituality, in its diverse forms, has evolved to encompass modern mysticism. It has undergone various stages of development. The flow of emotion, stemming from the confluence of faith, devotion, and love, has not only inspired other poets but also established a standard for presenting subtle emotions. The article concludes by emphasizing that "Viveka" (discernment) is the life-giving medicine that infuses actions with righteousness, culture, and good deeds. Just as climbing a mountain requires effort and diligent practice, overcoming hardships is essential for progress and prosperity. The spiritual ascent of life involves moving from self-interest towards the welfare of others. Experiencing mental peace even amidst intense physical pain is achieved by realizing the soul's distinctness from the body. The enlightened soul, seeing the body as perishable, remains undisturbed by worldly afflictions. Like the pure water of the Ganges, which is always sacred whether in an earthen pot or a golden vessel, the life story of a great person, whether written in elegant poetry or simple language, is always worthy of reading and reverence.