Jain Tattvika Paramparao Me Swarup Moksharup Swarup - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Tattvika Paramparao me Swarup Moksharup Swarup" by Rajiv Prachandiya:

This text, "The Nature of Moksha in Jain Philosophical Traditions" by Rajiv Prachandiya, delves into the fundamental principles of Jain philosophy, with a particular focus on the concept of Moksha (liberation) and its nature.

The author begins by highlighting the profound significance of Jainism within the broader spectrum of Indian philosophies. Jainism's analytical and scientific approach to crucial topics like the universe, principles (tattvas), methods of knowledge (nayas and pramāṇas), meditation, karma, reincarnation, the doctrine of anekānta (non-absolutism), and syādvāda (conditional predication), along with principles of non-violence (ahiṁsā) and non-possession (aparigraha), is emphasized as the source of its importance. These principles, it is argued, possess the power to awaken spiritual strengths, foster equanimity in difficult times, and guide individuals towards lasting peace and happiness, ultimately leading to liberation from the cycle of birth, old age, and death. The core message is that understanding and practicing these principles are essential for achieving this liberation.

The text then explains that the entire world and its order are dependent on tattvas (principles/realities). It surveys how various Indian philosophical schools (Chārvāka, Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Upanishadic, and Buddhist) have discussed tattvas, each with its unique perspective. However, Jainism's exposition of tattvas is presented as exceptionally original and scientific, offering solutions to the problems of worldly existence, such as the development and decline of the soul, happiness and suffering, and the cycle of birth and death.

The true nature of a thing is defined as its tattva. A tattva is considered eternal, self-sufficient, and without a specific form. It is intrinsically real and eternal, meaning it never abandons its inherent nature despite the constant origination and destruction of new states. In Jain scriptures, tattva is also referred to as dravya, svabhāva, param-param, dhyeya, śuddha, and param, all of which are synonymous.

While ultimately one, tattva is divided in Jain Agamas for the purpose of understanding what to accept and what to reject, or based on the distinction between the general and the specific. These divisions include:

Two: Jīva (soul) and Ajīva (non-soul).
Seven: Jīva, Ajīva, Āsrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjarā (shedding of karma), and Moksha (liberation).
Nine: Jīva, Ajīva, Puṇya (merit), Pāpa (demerit), Āsrava, Bandha, Samvara, Nirjarā, and Moksha.

Among these, Jīva and Ajīva are the principal tattvas, with Āsrava and others being modifications or states of Jīva and Ajīva. The Jīva is the central entity in both worldly existence and liberation. All actions of mind, speech, and body are performed by the Jīva. In its worldly state, the Jīva is called life, but in its essential nature of knowledge and perception, it is referred to as the soul (Ātmā). The soul is described as an infinite-quality possessing, luminous, formless substance, not merely an imagination or a compound of the five elements. While residing in the body, it remains separate from it, experiencing worldly matters as a mere witness. It is infinite in extent (pradeshas) but, due to its capacity for contraction and expansion, conforms to the size of the body.

Jainism believes in infinite souls. Every worldly soul is influenced by karma. A soul that attains liberation by severing the chain of karma becomes a recipient of infinite, non-sensory bliss, attains the state of the Supreme Soul, and remains free from all modifications, existing as a pure knower and seer.

The text defines the Jīva as that which possesses consciousness (upayoga), the capacity to experience happiness and suffering, and the ability to discriminate between what is beneficial and what is detrimental to itself and others. The Jīva is divided into worldly (saṁsārī) and liberated (muktā) souls. Worldly souls are further classified based on factors like potentiality for liberation (bhavyatā/abhavyatā), sentience (saṁjnī/asaṁjnī), mobility (tras/sthāvara), subtlety (bādara/sūkṣma), inner and outer nature, and the four states of existence (hellish beings, animals, humans, and celestial beings).

The opposite of the Jīva is Ajīva, which is inert and devoid of consciousness. All visible material objects in the world are considered Ajīva. Ajīva is broadly classified from spiritual and physical perspectives. Within Ajīva, Puṇya (merit) and Pāpa (demerit) are also discussed. Puṇya is associated with auspicious actions of mind, speech, and body leading to the influx of auspicious karmic matter, while Pāpa is associated with inauspicious actions leading to the influx of inauspicious karmic matter. These, however, increase worldly existence. The text mentions that Jain Agamas detail nine causes for Puṇya and eighteen for Pāpa, into which worldly souls are constantly involved.

Following Puṇya and Pāpa is Āsrava, which refers to the movements of mind, speech, and body that attract karma towards the soul. It is the gateway for the influx of karmic matter.

When karmic matter, attracted by Āsrava, establishes a relationship with the soul, remaining in the same space, the soul becomes Bandha (bound) by karma. The text explains that mental states of the soul are the primary cause of karmic bondage, which is categorized into four types: Prakṛti (nature of karma), Sthiti (duration of karmic effect), Anubhāga (intensity of karmic effect), and Pradeśa (quantity of karmic matter). Prakṛti and Pradeśa bandha are caused by yogic activities, while Sthiti and Anubhāga bandha are caused by passions (kaṣāya), ignorance (mithyātva), non-restraint (avirati), and negligence (pramāda). This bondage causes the soul to wander through the cycle of rebirth for infinite lifetimes and prevents it from realizing its true nature.

To achieve self-realization, the worldly soul must stop the influx of new karma, which is called Samvara. This is achieved by stopping the door of karma influx. Samvara is of two types: Dravyasaṁvara (cessation of influx of karmic matter) and Bhāvasaṁvara (cessation of worldly activities, leading to pure spiritual contemplation).

While Samvara stops new karma, shedding accumulated karma is also essential. This process is known as Nirjarā, achieved through meditation, knowledge, and austerities. By engaging in these practices, the practitioner destroys all their karma and attains the bliss of the self, becoming free from passions. Jainism categorizes Nirjarā in various ways, all aimed at gradually removing the impurities of past karma.

When the worldly soul is completely freed from both new and old karma, it attains Moksha, the state of liberation from the cycle of birth and death. Moksha is the ultimate tattva in Jain philosophy.

The primary objective of this essay is to discuss the nature of Moksha in Jain traditions and the methods for its attainment. The central focus of all Indian philosophies is the realization of the true nature of the soul and its attainment, defining the ultimate goal of the worldly soul and disseminating the means to achieve it. While all orthodox philosophies share the same ultimate goal (Moksha), their paths differ.

The text then contrasts Jainism's view of Moksha with other philosophies:

Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, and Buddhism consider Moksha as the complete cessation of suffering. They do not posit a separate entity of eternal bliss.
Vedanta views Moksha as the union of the individual soul (Jīvātmā) with the Supreme Soul (Paramātmā), emphasizing eternal bliss, with the cessation of suffering occurring automatically.
All these philosophies accept Moksha as the achievement of happiness and the eradication of worldly suffering, but their paths to Moksha differ. Nyāya and Vaiśeṣika emphasize the knowledge of tattvas, Sāṅkhya and Yoga focus on the discrimination between Prakṛti and Purusha, Vedanta advocates for freedom from ignorance, and Buddhism emphasizes understanding the world as suffering, impermanent, and empty.

Jainism, however, has a comprehensive, meaningful, and highly scientific understanding of Moksha. It defines Moksha as the complete destruction of all karma, leading to freedom from all bondage, and the separation of the soul from karmic matter. Upon attaining Moksha, the soul is freed from the cycle of birth and death, worldly pleasures and pains, and resides in its own inherently pure form, experiencing infinite bliss. Unlike Vedanta, the liberated soul does not merge with Brahman. Unlike Sāṅkhya, it does not passively observe Prakṛti. It does not become a creator or controller of the universe. Instead, it remains completely detached from the world, filled with dispassion (vītarāgatā), and exists in its own blissful state.

According to Jainism, a worldly soul can only achieve Moksha from the human state of existence. At the end of its lifespan, due to its natural upward movement, it resides at the peak of the universe, known as the Siddhaśilā, where it enjoys infinite, non-sensory bliss for eternity. Its form is that of its final body, with knowledge serving as its body. Jainism does not accept the all-pervasiveness of its region, nor does it consider it without qualities or empty. It accepts the soul's inherent, infinite qualities. The text notes that the number of souls attaining Moksha constantly replenishes the universe, which is never empty of souls.

Jainism is clear about the types of Moksha. Generally, Moksha is considered one, but from the perspective of substance (dravya), nature (bhāva), and what is experienced (bhoktavya), it can be multifaceted, such as Jīva-moksha, Pudgala-moksha, and Jīva-Pudgala-moksha. Based on substance and nature, it can be divided into Bhāva Moksha (liberation of nature) and Dravya Moksha (liberation of substance). Bhāva Moksha refers to the spiritual states (like Kṣāyika knowledge and conduct) that eradicate all karma from the soul. It is the realization of the pure soul, empowered by the three jewels (Samyak Darshan, Samyak Gnan, Samyak Charitra). Dravya Moksha is the complete separation of the soul and karmic matter as a result of Bhāva Moksha. The text emphasizes that Bhāva Moksha is the true Moksha, as bondage and liberation reside in the soul's states. Moksha is not dependent on lineage, caste, or family, but on the soul's right effort in becoming free from passions like attachment and aversion.

To understand Moksha, it is essential to comprehend the chain of karma and the system of bondage. Only after understanding the process of bondage can a worldly soul break free and attain Moksha. Jainism, like other philosophies, considers the relationship between karma and the soul to be beginningless. A worldly soul is engrossed in destroying past karma and acquiring new karma. The distinction between a worldly soul and a liberated soul is the presence or absence of karmic bondage. Souls bound by karma are worldly, while those free from karma are liberated souls (Siddhātmā).

When a worldly soul performs an action, it creates disturbances in its surroundings, attracting karmic energy (karma-vargaṇā) from subtle atoms present. This leads to the soul becoming entangled in karmic bondage. Karma is fundamentally divided into two types:

Ghāti Karma (Obstructing Karma): These directly harm the soul's true nature. They include Jñānāvaraṇīya (obscuring knowledge), Darśanāvaraṇīya (obscuring perception), Mohaṇīya (causing delusion), and Antarāya (hindering powers like knowledge, perception, and bliss).
Aghāti Karma (Non-obstructing Karma): These determine the soul's various life forms, states, and circumstances, rather than directly harming its essential nature. They include Nāma (determining physical form, etc.), Gotra (determining lineage, family, caste), Āyu (determining lifespan), and Vedanīya (causing experiences of pleasure and pain).

There are 148 sub-types of these eight karmas. These karmas obscure the soul's nature, weaken its knowledge, perception, and powers, and influence the soul in various ways, causing it to wander in the cycle of worldly pleasures and pains. In addition to these eight karmas, "Nokarma" is also mentioned, referring to physical attributes like the gross body that arise from karma and contribute to the soul's experiences of pleasure and pain.

The text then discusses the causes of karmic bondage. While other philosophies attribute it to false knowledge, ignorance, or the union of Purusha with Prakṛti, Jainism posits Mithyātva (false belief) and Avirati (non-restraint) as the primary causes. By remaining involved in these, the soul becomes deeply ensnared in the web of karma. For liberation, the soul is urged to keep its spiritual states pure. Even while performing physical actions, if the soul's intention is pure and free from passions like anger, pride, deceit, and greed, then karmic bondage does not occur. The intensity of karmic bondage is determined by the nature of the soul's thoughts and feelings at the time of action.

Jainism describes three states of the soul based on the manifestation of self-knowledge and the influence of passions:

Bahirātmā (Outer Soul): The soul that has not yet attained self-knowledge.
Antarātmā (Inner Soul): The soul that has attained self-knowledge but is still influenced by passions.
Paramātmā (Supreme Soul): The soul that has completely eradicated passions and fully manifested its true nature.

This progression from the lowest to the highest state of the worldly soul, leading to liberation, is a gradual spiritual development that other Indian philosophies also acknowledge through concepts like stages of evolution or spiritual levels. Jainism details fourteen spiritual stages (guṇasthānas), through which the soul must progress to achieve its ultimate goal. In these stages, the power of delusion (moha) gradually weakens, and the soul ultimately becomes free from this covering, reaching a state of unwavering stillness. The first three stages represent the Bahirātmā, stages four to twelve represent the Antarātmā, and stages thirteen and fourteen represent the Paramātmā. The first twelve stages are related to delusion, while the last two are related to yogic activity. Karmic bondage is described in relation to these stages: the first ten stages involve all four types of bondage (Prakṛti, Sthiti, Anubhāga, Pradeśa). From the eleventh to the thirteenth stage, only Prakṛti and Pradeśa bondage remain. In the fourteenth stage, even these cease, and the soul, freed from all four types of bondage, becomes Siddha (liberated).

For spiritual development and complete freedom from karmic consequences, Jainism primarily advocates four means of liberation: Samyak Darshan (Right Faith), Samyak Gnan (Right Knowledge), Samyak Charitra (Right Conduct) – collectively known as Ratnatraya (the Three Jewels) – and Tapaḥ (Austerities).

The soul is inherently distinct from karma and non-karma (which are material). The realization of this distinction is called Bhed Vigyan (discriminative knowledge), which motivates the soul towards austerities. Austerities are defined as that which purifies or burns away karma. Jainism divides austerities into two main types for the destruction of karma:

Bāhya Tapa (External Austerities): Including fasting, reduced consumption, eating sparingly, begging for food, restricted vows, solitary dwelling, and physical hardship (kaya-kleśa).
Ābhyantara Tapa (Internal Austerities): Including humility, service, repentance, self-study (svādhyāya), meditation, and self-detachment (kayotsarga/vyutsarga).

While external austerities are more visibly manifested, both types are crucial for karma destruction and soul purification. Through austerities, the soul can shed its karma. The goal of karma-freedom, i.e., Moksha, in Jainism is the attainment of Vītarāga-Vigyānatā (passion-free, insightful knowledge). This passion-free state is achieved through the integrated practice of the Ratnatraya.

The text elaborates on the Ratnatraya:

Samyak Gnan (Right Knowledge): The true understanding of the nine tattvas (Jīva, Ajīva, etc.).
Samyak Darshan (Right Faith): Firm conviction in the true nature of tattvas, directly perceiving the self and discriminating between self and non-self, or right and wrong actions.
Samyak Charitra (Right Conduct): Purity of the inner self through practice, understanding the real causes of karmic bondage, engaging in Samvara (stopping new karma), and Nirjarā (shedding accumulated karma through austerities).

Jainism places great emphasis on Samyak Darshan, considering it the first step towards Moksha. Without it, even the subtlest knowledge and all actions are considered false, and austerities are futile. Samyak Darshan elevates the soul above all delusions, leading to the experience of eternal spiritual bliss over material happiness.

Regarding Samyak Gnan, Jainism states that knowledge free from doubt, misconception, lack of clear understanding, and falsity is true knowledge. The knowledge of a soul with right faith is based on rightness, not falsity. Jain Agamas detail various types of knowledge based on their subtle states, causes, and objects. While Moti and Shruta Gnan can sometimes become false knowledge due to association with falsity, Manaḥparyāya and Kevala Gnan are attained by right-believing souls and are considered true knowledge. This true knowledge brings the worldly soul closer to liberation.

Samyak Charitra is considered absolutely essential for reaching Moksha. Its proper practice also encompasses the practice of Darshan and Gnan, as knowledge without conduct is meaningless. Thus, the combined form of all three illuminates the path to Moksha. In essence, faith, knowledge, and conduct lead to the cessation of karma. When a soul is endowed with Samyak Darshan, Gnan, and Charitra, it becomes free from passions, leading to the cutting and shedding of new karma, and the gradual destruction of past karma. Over time, Mohaniya karma is completely destroyed, followed by Antarāya, Jñānāvaraṇīya, and Darśanāvaraṇīya. Subsequently, the remaining four Aghāti karmas are also destroyed. Thus, by eradicating all karma, the worldly soul attains Moksha.

In conclusion, the metaphysical principles of Jainism are oriented towards the path of Moksha. They inspire the worldly soul to exert true effort to attain its real nature. In the tradition of tattvas from Jīva to Moksha, Āsrava, Puṇya, Pāpa, and Bandha represent the consequences of worldly tendencies and passions like attachment and aversion. Samvara and Nirjarā discuss the practices for controlling and shedding karma, while Moksha plays a vital role in the spiritual development of the worldly soul, leading to the manifestation of its true nature. Indeed, the tattva of Moksha, by demonstrating the fruit of spiritual practice, instills dispassion towards the world in the worldly soul, inspiring it towards liberation.