Jaina Asceticism An Appraisal

Here is a comprehensive summary of the provided Jain text, "Jaina Asceticism - An Appraisal" by Yugalkishor Mishra:

Core Concept: Renunciation and Self-Abnegation for Spiritual Perfection

The book chapter delves into the fundamental principles and practices of Jaina asceticism, highlighting its rigorous nature and unique characteristics within the broader Indian religious landscape. At its heart, Jaina asceticism is driven by an attitude of mind that denounces and denies all worldly pleasures, viewing the material world as a significant impediment to achieving spiritual perfection.

The Jaina Ascetic: Śramana, Niggantha, Anāgāra

The text explains that a Jaina ascetic is referred to as a śramana, a term derived from "śrama" signifying the performance of arduous austerities. The Prakrit term "samana" also denotes a śramana, derived from the root "sam," meaning quieting the senses. Lord Mahāvira is frequently referred to as "Samane Bhagavas Mahavire." Ascetics are also called nigganthas, meaning those with no ties to the outside world, and anāgāra, signifying having renounced the world and its interests.

The Root of Suffering and the Path to Liberation

Jaina asceticism identifies desires as the primary enemies of human beings, being insatiable and the sole fetter binding individuals to the world. The only path to redemption from these desires is abandonment and renunciation. This renunciation is not merely a physical act of avoiding external objects but a mental detachment and avoidance of infatuation. The ascetic must cease to desire sense objects.

The Role of Knowledge and Karma

The annulment of desires is achieved by removing ignorance and acquiring right knowledge. Ignorance fuels attachment to the world, which is considered inherently bad and obscures the soul's true nature. Worldly attachments lead to the influx of Karma-pudgalas (matter particles that constitute karma) into the Jiva (soul), causing delusion and bondage. Perfection in Jainism is not externally imparted but achieved by shedding this ignorance and karma.

The Process of Liberation: Samvara and Nirjarā

Jaina asceticism directly aligns with the Jaina theory of karma. Renunciation leads to samvara (stoppage of further karma accumulation), and self-mortification leads to nirjarā (shedding of already accumulated karma). The ascetic's practices thus free the soul from the trammels of matter. The road to final deliverance is characterized by right knowledge, right faith, right conduct, and austerities.

Key Pillars of Jaina Asceticism

The core tenets of Jaina asceticism are:

• Non-violence (Ahiṁsā): This is the most significant and unique aspect, underlying all other vows and practices. It involves abstaining from violence to all six types of living beings (earth, water, fire, air, plants, and animals) in thought, word, and deed, by oneself, by restraining others, and by not approving of such actions.
• Self-control (Samyama): This involves the repression of impulses of attachment (rāga) and aversion (dveṣa), which are the causes of karma influx.
• Austerities (Tapas): These are painful experiences voluntarily undertaken with a religious motive to suppress desires and achieve renunciation. They include fasting, reduced eating, mortification of the body, confession of sins, and penance.

Monastic Disciplines and Practices

To effectively practice these principles, ascetics follow a strict monastic discipline encompassing:

• Mahāvratas: The five great vows, observed in their entirety and rigorously.
• Guptis, Samitis, Dharma, Anuprekṣā, Caritra, and Tapas: These are specific practices and disciplines that aid in attaining liberation.
• Mūlagunas: The 28 basic vows or qualities that a Jaina ascetic must abide by for soul emancipation.

Nakedness (Acelakatva): A Symbol of Non-Attachment

The text discusses the practice of nakedness (acelakatva), which became a necessary condition for non-attachment after Lord Mahāvira's asceticism. While literally meaning nakedness, it also connotes being scantily clothed. Ultimately, nakedness symbolizes a state of non-return to attachment to worldly objects. All possessions of an ascetic are considered dharmopakarana (tools for religious duty), not personal property.

Rigorous Rules of Conduct

Jaina ascetics follow rigorous rules regarding food, begging, and wandering. Food is begged, and only that which is not expressly prepared for the ascetic is accepted, avoiding impure food. Wandering is the norm, except during the rainy season (cāturmāsa) to prevent harm to living beings and seeds.

Fasting and Sallekhanā

Fasting is a particularly potent means of self-realization. In its extreme form, it leads to sallekhanā (also known as Samādhi-marana or Samnyāsa-marana), the voluntary and peaceful cessation of life in the final moments, achieved by overcoming passions and worldly attachment.

The Essence vs. The Form

The chapter emphasizes that asceticism's customs (diet, clothing, dwelling) are means to an end, not the end itself. They become significant when they serve the ascetic motive of self-discipline. When conventionalized and stripped of their underlying ascetic purpose, these customs lose their relevance. Outward marks of asceticism have no inherent value unless they serve the religious purpose. True liberation comes from right faith, right knowledge, right conduct, and penance, not outward formalities.

The Enduring Relevance of Renunciation

The ultimate aim of Jaina asceticism is deliverance from Samsara through renunciation and austerities. The religion of asceticism seeks to establish righteousness and realize the spirit within. The chapter concludes by highlighting the prime need to inculcate this ascetic value of renunciation in contemporary society to avert catastrophic conflicts arising from the pursuit of power and wealth. Jaina ascetics, likened to boats, can guide humanity toward righteousness.