Jainism As A Faith

Here's a comprehensive summary of the provided Jain text, "Jainism as a Faith" by Shreechand Rampuria:

The text introduces Jainism as a faith grounded in the belief that the world and its constituents are real, not illusory. The universe is composed of six eternal and indestructible constituents:

• Jiva (Soul): The animate substance, characterized by consciousness, knowledge (Jnana), and perception (Darshana).
• Ajiva (Non-living substances): The remaining five constituents are non-living.
  • Dharma: The substance that facilitates movement, like railway lines for a locomotive.
  • Adharma: The substance that facilitates stoppage, the opposite of Dharma.
  • Akasa: The space or container for all substances.
  • Kala: The substance responsible for change and the creation of past, present, and future.
  • Pudgala: Matter, perceivable by the senses through color, taste, smell, and touch.

Jainism emphasizes the Theory of Conservation, similar to modern science's recognition of matter's indestructibility. This applies not only to matter (Pudgala) but also to the soul (Jiva) and other immaterial substances.

Every substance is characterized by a Trinity:

• Utpada: Birth or coming into existence.
• Vyaya: Decay or going out of existence.
• Dhruvya: Permanence or continuous sameness of existence. This trinity explains modifications within eternal substances, making the world itself eternal and everlasting.

The text then discusses the Mundane Soul: Jivas, while eternal in essence, are currently impure and mixed with Pudgala (matter). This impurity subdues their inherent qualities of infinite knowledge, perception, power, and happiness. Souls exist in four categories: Hellish beings, Celestial beings, Human beings, and Infra-Human beings (animals, etc.). They cycle through births and deaths based on their actions. The ultimate aim of Jainism is to free the soul from this bondage to matter and restore it to its pure, sublime nature.

The primary reasons for the soul's cyclical existence are identified as Asrava (inflow) and Bandha (bondage) of karmic matter.

Asrava (Inflow of Karmas) is caused by five factors:

1. Mithyatva (Misinformed Belief): A perverted or incorrect belief about the realities of existence, including the Nine Tattvas (principles) of Jainism.
2. Avirati (Vowlessness): Non-abstinence from sins and the unrestrained indulgence of the senses. The five main sins are: hurting beings, lying, stealing, sexual misconduct, and excessive attachment to possessions. The five sense organs and their objects (sound, color, smell, taste, touch) also contribute to Avirati when indulged without restraint.
3. Pramada (Lethargy): Lack of zeal and diligence in religious practices.
4. Kashaya (Passions): Anger, pride, deceit, and greed.
5. Yoga (Activity): Activities of mind, body, and speech that are sinful in nature.

Under the influence of these Asravas, the soul attracts Punya (auspicious) or Papa (inauspicious) karmic particles. These particles unite with the soul through emotions of attachment or hatred, leading to Bandha (Bondage). This bondage is described as a deep chemical combination, making the soul heavy and restricting its inherent qualities, thus preventing it from realizing its true, infinite potential.

There are eight kinds of Karmas that bind the soul:

1. Jnanavarniya Karma: Obstructs knowledge.
2. Darshanavarniya Karma: Obstructs perception.
3. Vedaniya Karma: Causes feelings of pleasure and pain.
4. Mohaniya Karma: Causes delusion and affects right belief and conduct.
5. Nama Karma: Determines personality, body, and physical attributes.
6. Gotra Karma: Determines lineage or family.
7. Ayuh Karma: Determines the duration of life.
8. Antaraya Karma: Obstructs charity, prosperity, pleasure, and power.

Karmas are classified as Ghanaghati (heavy/obstructing) (Jnanavarniya, Darshanavarniya, Mohaniya, Antaraya) which directly obscure soul qualities, and Aghanaghati (lighter/non-obstructing) (Vedaniya, Nama, Gotra, Ayuh) which influence worldly experiences and attributes. The duration, character, and extent of this bondage vary, and individuals must bear the consequences of their actions.

The text then outlines the Process of Liberation:

To achieve liberation (Moksha), the soul must be freed from karmic bondage. This involves two key processes:

1. Samvara (Stoppage of Karmas): This is the first step, analogous to closing the inlets to a pond. It means stopping the inflow of new karmic matter. The five kinds of Samvara directly counteract the five types of Asrava:

   • Samyaktva (Right Faith): Eliminating Mithyatva by firmly believing in the Nine Tattvas and the realities of existence.
   • Virati (Vowfulness): Stopping Avirati by taking religious vows to abstain from sins and senses.
   • Apramada (Vigilance): Counteracting Pramada by maintaining religious fervor and attentiveness.
   • Akashaya (Absence of Passions): Overcoming Kashaya through virtues like calmness, modesty, simplicity, and contentment.
   • A-yoga (Non-activity): Stopping sinful activities of mind, body, and speech.

2. Nirjara (Shaking off Karmas): This is the second half of the process, akin to emptying the pond by removing existing water. It involves actively shedding accumulated karmic matter through austerities and spiritual practices.

Moksha or Salvation: Once all karmic particles are shed, the soul is freed from its karmic body and the weight of bondage. It ascends to the Siddhashila, the abode of liberated souls at the top of the universe. Here, the soul exists in a state of pure blessedness, characterized by infinite knowledge, infinite perception, infinite power, and infinite happiness. Births and rebirths cease, and the soul never again comes into contact with matter. This ultimate deliverance from karmic bondage is Moksha.