Jaina Mysticism And Other Essays - Book Summary

This comprehensive summary is based on the provided text from "Jaina Mysticism and Other Essays" by Dr. Kamal Chand Sogani, covering the initial essays and their themes.

Book Overview:

"Jaina Mysticism and Other Essays" by Dr. Kamal Chand Sogani, published by Prakrit Bharti Academy, Jaipur, is a compilation of fifteen articles that explore various facets of Jainism. The essays delve into Jaina mysticism, faith, morals, ethics, metaphysics, and comparative studies with other Indian philosophical traditions like the Upanishads and the Bhagavad Gita. The author's aim is to present ancient Jaina doctrines in a modern, accessible style, making them relevant to contemporary readers and scholars.

Key Themes and Essays:

The book is structured around a wide range of topics, as indicated by the table of contents and the initial essays. The core themes include:

Jaina Mysticism: This essay defines mysticism as the spiritual quest for the transcendental self. It identifies various Jaina terms equivalent to mysticism, such as "Suddhopayoga," "Arhat state," "Siddha state," and "Paramātman-hood." The Jaina path to mysticism is systematically explained through the fourteen stages of spiritual evolution (Guņasthānas), mapping them onto the universal mystical stages of awakening, purgation, illumination, dark night of the soul, and transcendental life. The essay details the initial stage of spiritual ignorance (Mithyātva Guņasthāna) and the subsequent awakening (Avirata Samyagdssti Guņasthāna), emphasizing the distinction between spiritual awakening and mere moral or intellectual progress. It also touches upon the potential fall from awakening and the stages of purgation and illumination.
Jaina Faith and Morals: This essay begins by situating Jainism within the broader context of Indian religious history, highlighting its humanistic and spiritualistic approach. It clarifies the relationship between religion and morality, asserting that while a religious person is necessarily moral, a moral person may not be religious. The essay critiques definitions of religion that are purely sociological or theological, arguing that Jainism, which does not subscribe to a creator God, necessitates a definition centered on transcendental spiritual experience and the realization of the self's true nature. It outlines the constitutive factors of Jainism as a religion: the nature of the self, the goal of human pursuit, the doctrine of karma, spiritual awakening, incentives for spiritual life, spiritual exercises, and the concepts of Arhat and Siddha. The nature of the self is explored from both noumenal (transcendental) and phenomenal (empirical) perspectives, emphasizing its inherent potential divinity. The essay also discusses the goals of human pursuit, such as attaining Paramātman or Sva-samaya, and the doctrine of karma as the cause of empirical differences, detailing the eight types of karma and the process of liberation through samvara (stoppage) and nirjarā (shedding) of karma.
Ahiṁsā as a Socio-Spiritual Value: This essay posits Ahiṁsā (non-violence) as the central and ultimate value in Jainism, describing it as both an extrinsic (means) and intrinsic (end) value. It explores Ahiṁsā from both social and spiritual perspectives. Social Ahiṁsā is presented as kindness, security, and fearlessness towards all beings, emphasizing its role in socio-political harmony and its opposition to the arms race and exploitation. The essay discusses the psychological and socio-political arguments against Himsa, highlighting how harmful actions defile human personality. It asserts that Ahiṁsā is the foundational value upon which all other values are built. Karuņā (compassion) is identified as the driving force behind Ahiṁsā, leading to Sevā (service). Mahavira's emphasis on recognizing human dignity irrespective of caste, color, or creed is highlighted as a crucial aspect of social Ahiṁsā. Spiritually, Ahiṁsā is defined as the non-emergence of attachment and aversion, representing a state of self-realization. The essay concludes by suggesting that Ahiṁsā-utilitarianism, where all goods are tested by the criterion of Ahiṁsā, best represents the Jaina ethical framework.
Right and the Good in Jaina Ethics: This essay reconstructs the Jaina view on ethical concepts like right, wrong, good, and bad, confining the discussion to normative and meta-ethics. It outlines the presuppositions of Jaina ethics: the existence of individual consciousness, personal responsibility, and free will, and the concept of the self as the doer and enjoyer of its actions. The essay argues that Jaina ethics follows a teleological theory of rightness, where actions are judged by their consequences, rejecting rigid deontology and rule-utilitarianism. It emphasizes that acts are logically prior to rules and that rightness is situational. The essay further defines "good" (Subha) as an experience in tune with Ahiṁsā, suggesting that this definition is both definable (as complex) and acceptable to both naturalistic and non-naturalistic viewpoints. The nature of ethical judgments is characterized as cognitive-affective, integrating both knowledge and feeling, and their justification is rooted in self-evidence and direct experience.
Mahavira and Socio-Spiritual Values: This essay focuses on Lord Mahavira's teachings as foundational to Jaina socio-spiritual values. It highlights Mahavira's emphasis on individual liberty, his revolt against social oppression and economic exploitation, and his vision of a reconciled individual and society. The essay discusses the core values of Ahimsā, Aparigraha (non-possession), and Anekānta (non-absolutism) as central to Mahavira's philosophy. It explains how Ahiṁsā involves respecting human dignity, Aparigraha addresses economic inequality, and Anekānta fosters social tolerance and broad-mindedness. The essay also delves into Mahavira's prescriptions for spiritual values: Samyagdarśana (spiritual awakening), Samyagjñāna (value-knowledge), and Samyakcăritra (ethico-spiritual conduct), underscoring the transformative power of spiritual awakening and the importance of meditation and moral discipline for achieving liberation.
The Concept of Devotion in Jainism: This essay addresses the apparent contradiction of devotion in a tradition that does not acknowledge a creator God. It explains that Jainism recognizes Arhats and Siddhas as divinely realized souls who serve as ideals and objects of devotion. Devotion to them purifies thoughts and emotions, accumulating merit (Punya) and leading to spiritual advancement. The essay explores the nature of devotion, characterized by profound affection and humility, and discusses various classifications and types of devotion, including Stuti, Vandanā, idol worship, Nāmasmarana, and Bhajana-kīrtana. It highlights the importance and effects of devotion, such as undermining worldly bondage and transforming the devotee into an effulgent personality.
Mahavira on: Individual and his Social Responsibility: This essay examines Mahavira's philosophy regarding the individual's role within society. It emphasizes Mahavira's advocacy for individual liberty within a framework of social responsibility, promoting a balanced approach that avoids both pure individualism and socialism. The essay discusses the path to doubtlessness (Niḥśańkita) through rational thinking and the need to curb possessive desires (Niḥkānkṣita) to prevent social tensions. Mahavira's exhortation to be free from follies (Amūḍhatās) and to cultivate virtuous dispositions (upavṛhaṇa) is presented as essential for individual and societal progress. The essay stresses the importance of mutual respect and love (Vātsalya) in social interactions and the need to disseminate positive values (Prabhāvana) for societal betterment.
Nature and Process of Sallekhanā: This essay distinguishes Sallekhanā (the gradual spiritual fasting unto death) from suicide. Sallekhanā is presented as a legitimate method of renouncing the body under specific circumstances like unavoidable illness or the certainty of natural death, undertaken to sustain spiritual practices. The essay details the process for householders and saints, emphasizing the purification of mind, forgiveness, adherence to vows, gradual renunciation of nourishment, and meditation. It highlights the importance of avoiding desires for life or death, remembrance of friends, revival of past pleasures, and fear. The essay outlines three types of death for saints: Bhaktaparijñā-maraṇa, Ingini-maraṇa, and Prāyopagamana-maraṇa, stressing the ultimate goal of spiritual detachment and equanimity.
Ethical Philosophy of Kundakunda: This essay reconstructs the ethical philosophy of the Jaina philosopher Kundakunda, focusing on his concepts of right and wrong, good and evil, and his mystical approach to life. It emphasizes Kundakunda's belief in the primacy of spiritual realization and the limitations of empirical viewpoints without the context of mystical insight. The essay discusses Kundakunda's presuppositions about consciousness, responsibility, and free will, and his view of the self as the doer and enjoyer of its states. He defines "good" (Subha) as an experience in tune with Ahiṁsā, highlighting its degrees and its connection to the comprehensive meaning of Ahiṁsā. Kundakunda's ethical philosophy is characterized by a focus on moral inwardness and the transformation of the individual's mental disposition (Bhāva) as the source of virtue and vice.
Jaina Ethical Theory: This essay provides a normative and meta-ethical analysis of Jaina ethics. It defines Jaina ethics as teleological, where actions are judged by their consequences and the balance of good over bad. It argues that Jaina ethics leans towards act-utilitarianism in principle, with rules serving as guiding principles rather than absolute dictates. The essay identifies Ahiṁsā as the ultimate intrinsic good and the criterion for all other goods, leading to "Ahiṁsā-Utilitarianism." It discusses the cognitive-affective nature of ethical judgments and their self-evident justification through direct experience. The essay critiques deontology and emphasizes the importance of both internal motives and external actions in ethical conduct.
Anekānta: Metaphysico-Spiritual Perspective: This essay explains Anekānta (non-absolutism) from both metaphysical and spiritual viewpoints. Metaphysically, it describes reality as a complex, multidimensional entity with inherent contradictions that are reconciled, unlike one-sided absolutist philosophies. Substance is understood as having simultaneous origination, destruction, and persistence, with qualities and modes being inseparable yet distinct. Spiritually, Anekānta is explored through the Nayas (standpoints) of Niścaya (transcendental) and Vyavahāra (empirical). Niścaya Naya emphasizes the pure, undefiled nature of the self, while Vyavahāra Naya acknowledges its empirical, impure state. The essay highlights that the transcendental self is the ultimate goal, and Nayas provide a framework for understanding reality and achieving spiritual growth.
Syādvāda: This essay elucidates Syādvāda, the doctrine of conditioned predication, as the linguistic expression of Anekāntavāda. It explains that Syādvāda utilizes the word "Syāt" (perhaps, in a certain context) to indicate that any statement about reality is only from a particular viewpoint and does not encompass all infinite characteristics. The essay details the sevenfold propositions (Saptabhangas) as the method for communicating the complex nature of reality without contradiction, emphasizing that these propositions are context-dependent and based on empirical experience. Syādvāda is presented as a tool for clarity, certainty, and avoiding absolutism.
Kundakunda on the Modifications (Paryāyas) of Self and their ethico-spiritual implications: This essay examines Kundakunda's doctrine of the self's modifications (Paryāyas) and their ethico-spiritual implications. It distinguishes between essential (Svabhāva) and non-essential (Vibhāva) modifications. The empirical self, identified with Vibhāva Paryāyas (attachment, aversion), leads to actions with moral or immoral ends (Subha and Aśubha Bhāvas). Kundakunda advocates for the transcendence of Vibhāva Paryāyas by turning to Svabhāva Paryāyas, which represent the pure, transcendental nature of the self, leading to omniscience and bliss. The essay clarifies the roles of the Bahirātman, Antarātman, and Paramātman in relation to these modifications and discusses the classification of living beings and the concept of moral and immoral actions based on their intended ends.
Karma-yoga of the Gita: A teleological Interpretation: This essay offers a teleological interpretation of the Karma-yoga doctrine in the Bhagavad Gita. It argues that actions, even prescribed duties, should be judged by their consequences for individual and social welfare. The essay suggests that Krishna's advice to Arjuna is rooted in both egoistic and utilitarian considerations, ultimately emphasizing the supreme worth of utilitarianism for social welfare (Lokasaṁgraha). It posits that the ideal Karma-yogi acts for the betterment of society without selfish motives, and that ordinary individuals should strive towards this ideal by prioritizing social goods. The essay reconciles the concept of duty with teleology, asserting that prescribed duties are meant for societal well-being and can be modified if they no longer serve that purpose.
The Negative and Positive Sides of Conduct According to the Upanishads, the Gita and Jainism: This comparative essay examines the ethical prescriptions for self-realization across these three traditions. It highlights the common emphasis on purging sins and passions, subduing senses and mind (negative conduct), and cultivating virtues, devotion, and meditation (positive conduct). While the Upanishads and Gita focus on faith in the Supreme Ātman and the Supreme Self, respectively, and employ concepts like divine grace, Jainism centers on right faith, knowledge, and conduct, with Ahiṁsā as the guiding principle. The essay compares the Jaina Lēśyās with the demonic qualities described in the Gita and discusses the control of senses and mind, virtues, austerities, charity, and meditation, noting the Jaina emphasis on Ahiṁsā as the root of all virtues and the absence of a concept of divine grace.

In essence, Dr. Sogani's collection offers a detailed and insightful exploration of Jaina philosophy and practice, emphasizing the interconnectedness of mysticism, ethics, metaphysics, and the central role of Ahiṁsā. The essays aim to bridge the gap between ancient Jaina wisdom and contemporary understanding, providing a valuable resource for anyone interested in this rich spiritual tradition.