Jainyoga Ka Tattvamimansiya Adhar

Here's a comprehensive summary of the Jain text "Jainyoga ka Tattvamimansiya Adhar" (The Metaphysical Basis of Jain Yoga) by Sudha Jain, based on the provided pages:

Overall Theme:

The book explores the foundational metaphysical principles of Jainism, particularly how they inform and underpin Jain Yoga. It argues that Jain Yoga is not merely a set of practices but is deeply rooted in a specific understanding of reality (Tattvamimansa), knowledge (Gyanmimansa), and conduct (Acharmimansa). The text contrasts Jain metaphysics with other Indian philosophies like Advaita Vedanta, Charvaka, and Buddhism to highlight its unique approach, especially concerning the nature of the soul (Jiva), the non-soul (Ajiva), karma, and liberation (Moksha).

Key Concepts and Sections:

1. The Three Pillars of Philosophy and Their Interrelation:

• The text begins by stating that any philosophy has three main aspects: metaphysics (Tattvamimansa), epistemology (Gyanmimansa), and ethics/conduct (Acharmimansa).
• These three aspects are complementary and mutually influential. A strong metaphysical foundation leads to a specific epistemology, which in turn guides ethical practices.

2. Contrasting Metaphysical Views:

• Advaita Vedanta: Emphasizes "Brahma Satyam, Jagat Mithya" (Brahman is real, the world is an illusion). The soul is considered identical to Brahman, and liberation is achieved by realizing this non-dual unity through overcoming ignorance (Maya).
• Charvaka: Rejects spiritual entities and focuses solely on material elements, accepting only direct perception as valid knowledge. It believes consciousness is a byproduct of the body and ceases to exist after death, leading to a materialistic and hedonistic ethical stance (enjoy life to the fullest, even if by borrowing).
• Buddhism: Buddha advised against getting entangled in metaphysical debates, viewing them as unproductive. He prioritized the understanding of suffering and its cessation, focusing on the Four Noble Truths and the Eightfold Path. The text notes that Buddhist metaphysics, with its concepts of impermanence (Anatmavada) and emptiness (Shunyavada), influenced Buddhist ethics and the concept of Nirvana.
• Jainism: In contrast to these, Jainism posits Dravya (Substance) as the ultimate reality. Dravya is categorized into Astikaya (possessing space) and An-astikaya (not possessing space). Astikayas are further divided into Jiva (soul) and Ajiva (non-soul).

3. The Jain Metaphysical Framework (Dravya):

• Dravya: Defined as that which has attributes (Guna) and modes/modifications (Paryaya). It is characterized by origination (Utpad), cessation (Vyaya), and permanence (Dhruva/Sthirata). This is a synthesis of permanence and change, rejecting eternalism (Shashvatavada) and annihilationism (Ucchedavada).
• Jiva (Soul): Characterized by consciousness (Chetana) and "Upayog" (cognition/awareness). The soul is inherently pure, possessing infinite knowledge, perception, bliss, and energy (Ananta Chatushtaya). Souls are diverse due to karmic influences.
• Ajiva (Non-Soul): Lacks consciousness and is divided into five categories:
  • Pudgala: Matter, possessing touch, taste, smell, and color.
  • Dharma: The principle of motion, enabling movement.
  • Adharma: The principle of rest, enabling stationarity.
  • Akasha: Space, providing room for all substances.
  • Kala: Time, the cause of change and transformation.
• Astikaya: Jiva, Pudgala, Dharma, Adharma, and Akasha are called Astikayas because they occupy space. Kala is an An-astikaya.

4. The Nature of the Jiva (Soul):

• Upayog: The defining characteristic of the soul, encompassing knowledge (Gyan) and perception (Darshan).
• Gyan and Darshan: Gyan is selective and analytical, while Darshan is non-selective perception.
• Five Bhavas (States of the Soul): These describe the modifications of the soul and are crucial for understanding its state:
  • Aupashamik: Temporary suppression of karmas.
  • Kshayik: Complete destruction of karmas.
  • Kshayopashamik: Partial destruction and partial suppression of karmas.
  • Audayik: The result of karma ripening and manifesting.
  • Parinamik: Natural intrinsic transformation of the soul.
• Birth Categories (Yoni): Jivas are born in four realms (human, animal, celestial, infernal) and through three types of birth ( Sammurthan, Garbha, Upapata).
• Jiva Divisions: Jivas are primarily divided into Samsari (worldly) and Mukta (liberated). Samsari souls are bound by karma and wander through various life forms. Mukta souls are freed from all karmic bondage and exist in their pure, inherent state.
• Samsari Jivas: Further divided into Trasa (mobile) and Sthavara (immobile). Trasa have more than one sense faculty, while Sthavara have only the sense of touch.

5. Karma and Bondage:

• Karma: Viewed as subtle matter (pudgala) that adheres to the soul due to its propensities (Pravrutti) of mind, speech, and body.
• Karma Bandha (Karmic Bondage): The soul's association with karmic matter. The text discusses the causes of bondage:
  • Mithyatva: Misconception of reality.
  • Avirati: Non-restraint from vices.
  • Pramada: Negligence or carelessness.
  • Kashaya: Intense passions like anger, pride, deceit, and greed.
  • Yoga: The activities of mind, speech, and body.
• Eight Karmas: The text briefly mentions the eight categories of karma (knowledge-obscuring, perception-obscuring, feeling-producing, deluding, lifespan, name, status, and obstruction-causing).
• Four Stages of Karma:
  • Pradeshbandha: The initial influx of karmic particles.
  • Prakrutibandha: The specific nature of the karmic particles (determining the type of karma).
  • Sthitibandha: The duration of the karma's effect.
  • Anubandhabandha: The intensity or experience of the karmic fruit.
• Eleven Stages of Karma: The text outlines various states of karma like bondage, existence (Satta), manifestation (Uday), premature manifestation (Udhirana), modification (Samkrama), suppression (Upashaman), etc., which influence the experience of karmic results.

6. Liberation (Moksha) and Jain Yoga:

• Rishis' Teachings: Jain Yoga aims at liberation, which is achieved through the "Ratnatraya" (Three Jewels): Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra).
• Samyak Darshan: Correct understanding and faith in the true nature of reality (seven tattvas). It is the bedrock of Jain ethics.
• Samyak Gyan: Accurate knowledge of the soul and non-soul.
• Samyak Charitra: Virtuous conduct, guided by Right Faith and Knowledge.
• Samyama and Nirjara: The process of achieving liberation involves Samvara (stopping the influx of new karma) and Nirjara (shedding existing karma).
• Eternal Bondage vs. Individual Liberation: The text addresses the apparent paradox of an eternal soul being bound by an eternal influx of karma. It clarifies that while the stream of karma and the soul's relationship is beginningless (Anadi), it is not an individual, unbreakable bond. Just as a relationship between gold and clay or milk and water can be separated, the soul's bondage to karma can also be severed through diligent effort and the practice of Ratnatraya.

Conclusion:

The book emphasizes that Jain Yoga's efficacy lies in its deeply philosophical and metaphysical underpinnings. Understanding the true nature of the soul and non-soul, the mechanics of karma, and the path of liberation through the Three Jewels is essential for spiritual practice in Jainism. The Jain metaphysical system provides a comprehensive framework for achieving a state of pure consciousness and eternal bliss, free from the cycle of birth and death.