Man Shakti Swaroop Aur Sadhna Ek Vishleshan - Book Summary

Here is a comprehensive summary of the Jain text "Man: Shakti, Swaroop aur Sadhna Ek Vishleshan" by Sagarmal Jain, translated into English:

Book Title: Man: Shakti, Swaroop aur Sadhna Ek Vishleshan (Mind: Power, Nature, and Practice - An Analysis) Author: Dr. Sagarmal Jain Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf Catalog Link: https://jainqq.org/explore/211626/1

This article by Dr. Sagarmal Jain, Head of the Philosophy Department at Hamidia College, Bhopal, presents an in-depth analysis of the mind's role in Jain philosophy, particularly concerning moral conduct, bondage, and liberation.

The Centrality of the Mind in Moral Practice:

The text begins by highlighting the profound significance of the mind in Indian philosophy, stating that across Jain, Buddhist, and Hindu traditions, the mind is universally accepted as the cause of both bondage and liberation.

Mind's Immense Power: Jainism recognizes the mind's immense power. In terms of bondage, it is described as more terrifying than any mythical weapon. The duration of karmic bondage is exponentially increased by the involvement of the mind. While actions of the body and speech can lead to significant karmic cycles, the mind's involvement escalates this to millions and even billions of years of bondage for certain karma like Mohaniya (delusion-causing karma).
Mind as the Gateway to Liberation: Conversely, the mind is also the first gateway to liberation in Jain thought. Only beings with a conscious mind ("samanask") can progress on the path to liberation. Impersonal beings ("amanask") are excluded. Right faith (Samyaktva) is only possible for sentient beings with a mind. Lord Mahavir states in the Uttaradhyayan Sutra that controlling the mind leads to concentration, which reveals wisdom (discrimination). This wisdom leads to right faith, dispelling ignorance (Mithyatva). Therefore, purification and control of the mind are essential for liberation. An uncontrolled mind leads to ignorance and bondage, while a pure, controlled mind leads to liberation. Acharya Hemchandra emphasizes that when the mind is restrained, karmic inflow stops, as it is dependent on the mind.

Cross-Cultural Perspectives on the Mind:

The article then draws parallels with other Indian philosophical traditions:

Buddhism: Buddhism uses terms like "citta" and "vijnapti" for the mind. The Buddha stated that all actions originate from the mind and are mind-driven. Suffering follows those who act with a flawed mind, just as a cartwheel follows the ox. Conversely, happiness follows those who act with a pure mind, like a shadow. A mind engrossed in wrong paths is harmful, while a mind on the right path is beneficial. Controlling the mind liberates one from the bondage of Mara. The Lankavatara Sutra states that the mind is the cause of both activity and liberation.
Vedanta: Vedanta also posits the mind as the cause of bondage and liberation. The Brahmabindu Upanishad states that the mind is the cause of human bondage (when attached to senses) and liberation (when detached). The Bhagavad Gita describes the senses, mind, and intellect as the dwelling places of desire, which obscures knowledge and deludes the soul. A tranquil mind, free from sin and agitation, attains the highest bliss. Acharya Shankar, in Vivek Chudamani, asserts that the mind binds the soul to worldly objects and is the cause of liberation when it becomes pure and devoid of Rajas and Tamas.

Why the Mind is the Cause of Bondage and Liberation in Jainism:

The article delves into the specific reasons why Jain philosophy emphasizes the mind:

Dichotomy of Soul and Matter: Jain metaphysics recognizes two fundamental realities: the conscious soul (Jiva) and inert matter (Ajiva). Bondage arises from their interaction. A pure soul, devoid of activities, cannot cause bondage. Similarly, karmic particles alone, without mental processes, do not cause bondage. Bondage arises from mental states like attachment (raga), aversion (dvesha), and delusion (moha). While these are spiritual states, they are considered to be produced with the help of the mind. The soul is the instigator, but the mind is the instrument through which these states manifest as karma.
Avidya (Ignorance) and the Mind: Bondage is caused by Avidya (ignorance or delusion). The soul's nature is true knowledge; therefore, Avidya is not inherent to the soul. Nor is it a mere lack of knowledge in matter. Avidya is identified as residing in the mind, which is a product of the confluence of consciousness and matter. When the mind is purified, Avidya ceases.

The Mind as a Lens: An Analogy:

The mind is likened to a pair of spectacles. The soul is like an eye with weakened vision, and the world is the object to be seen. If the spectacles (mind) are colored by attachment and aversion, they distort reality, leading to bondage. If the spectacles are clear, they provide true knowledge and lead to liberation. Just as spectacles are powerless without an eye, the mind is powerless without the soul. The defects of attachment and aversion are attributed to the mind, not the soul or pure matter.

Samanask vs. Amanask Beings and Moral Responsibility:

The text addresses the concept of beings with and without a mind:

Samanask (Minded Beings): These are beings with a faculty of reason and discrimination. They are capable of moral development.
Amanask (Mindless Beings): These beings lack the capacity for reasoning, foresight, and moral judgment. They act purely on instinct and immediate desires.
Moral Responsibility: Jain philosophy holds that even mindless beings are morally responsible for their actions. This is because:
- Ignorance as Negligence: The absence of discrimination is considered negligence, leading to immoral actions.
- Dormant Potential: All conscious souls possess the capacity for reason, even if dormant. They are responsible for not awakening it.
- Wasted Potential: Those who once possessed reasoning ability but failed to use it wisely are also held responsible.
The Path of Development: Even in the absence of reasoning, karma continues to bind and be experienced. However, the absence of reasoned thought leads to less intense karmic bondage. Through the continuous cycle of existence, even a mindless being may eventually gain the capacity for reason and progress morally.

The Nature of the Mind: Material and Spiritual Aspects:

The article explores the dual nature of the mind:

Dravya Man (Material Mind): This is the physical or structural aspect of the mind, composed of psychomaterial particles (manovargana). It encompasses the sensory and cognitive organs.
Bhava Man (Mental Mind): This is the psychic or functional aspect, the flow of consciousness that animates the material mind. It is the spiritual force of thought and contemplation.

Location of the Mind:

Digambara Tradition: Considers the heart as the location of the material mind.
Svetambara Tradition: Views the entire physical body as the location of the material mind.
Bhava Man: Its location is the soul itself, which pervades the entire body.

The article compares these views to Buddhist and Sankhya philosophies, noting similarities and differences in their understanding of the mind's locus.

The Mind as a Bridge between Matter and Consciousness:

Jainism's acceptance of both material and spiritual aspects of the mind is crucial for explaining the interaction between inert karmic matter and the conscious soul. The mind acts as a connecting link. While other philosophies may posit parallelism or dualism without a strong interaction, Jainism requires the mind as a mediator to explain how physical actions and experiences influence the soul, leading to bondage.

The Role of Senses:

The senses are identified as the instruments through which the mind interacts with the external world. The subject matter for the mind comes through sensory perception.

Number and Types of Senses: Jainism identifies five senses (hearing, sight, smell, taste, touch) which have both a material (dravya) and functional (bhava) aspect. These are further categorized.
Sensory Objects: Each sense has specific objects of perception (e.g., sound for hearing, color for sight). The article lists the various categories of sensory objects.
Impact of Sensory Experience: Sensory experiences, particularly pleasant ones, lead to desire and attachment, disrupting the soul's inner equilibrium. The Uttaradhyayan Sutra advises renouncing these sensory pleasures as they cause inner turmoil.

The Driving Force of Behavior: Desire (Vasana):

The core driving force behind all animal behavior is desire or "vasana" (craving, longing, greed).

Vasana and Morality: All Indian ethical systems agree that actions stemming from vasana are the subject of moral evaluation.
Bondage from Vasana, Not Action: It is not the physical actions themselves that cause bondage, but the underlying vasana. Even mundane activities become binding when infused with desire. For liberated beings, these same actions are non-binding because they are devoid of desire.
Vasana vs. Western Concepts: The text draws parallels between Indian concepts like vasana and Western psychological concepts like "want," "appetite," "desire," and "will," noting that while Western thought distinguishes these, Indian thought often uses them synonymously, focusing on the intensity of desire. Western philosophy primarily focuses on "will" as the ethical driver, while Indian thought encompasses all levels of desire.
Vasana as the Root: Whether it's blind sensory impulse or reasoned determination, vasana is the fundamental motivator. The difference lies in the level of consciousness involved.

The Origin of Desire:

Desire arises from the interaction of the senses with their objects. Favorable objects are pursued repeatedly, and unfavorable ones are avoided – this is the nature of vasana.

Pleasure and Pain: Desire is driven by the pursuit of pleasure and avoidance of pain.
Universality: This principle of pursuing pleasure and avoiding pain is universal and forms the basis of all sentient behavior.
Psychological Roots: Modern psychology analyzes this natural tendency but cannot explain its ultimate origin.

The Cycle of Desire, Attachment, and Suffering:

The article traces the psychological chain reaction:

Sensory Contact: Senses interact with their objects.
Desire (Vasana): This interaction generates desire for pleasant experiences and aversion to unpleasant ones.
Attachment (Raga) and Aversion (Dvesha): Repeated pursuit of pleasure leads to attachment (raga), and aversion to unpleasantness leads to hatred or aversion (dvesha).
Kashayas and Unwholesome Tendencies: Raga and dvesha give rise to other negative emotions like anger (krodha), pride (mana), deceit (maya), and greed (lobha), leading to a cycle of birth and death.
Enslavement: The cycle traps the individual in worldly attachments, leading to a pathetic state.

The Gita's Perspective:

The Bhagavad Gita corroborates this, explaining that contemplation of sensory objects leads to attachment, which breeds desire and anger. Anger leads to delusion, loss of memory, destruction of intellect, and ultimately, downfall.

The Real Meaning of Restraint:

The article argues that the real restraint is not of the senses or their activities, but of the attachment and aversion (raga-dvesha) that arise from them.

Bondage is from Raga-Dvesha: The true cause of bondage is not the sensory contact itself, but the raga-dvesha associated with it.
Vitaraag (Non-Attached) State: For those who are free from attachment (vitaraag), sensory experiences do not cause bondage or suffering.
Consequences of Restraint vs. Desirelessness: Simply restraining the senses without eradicating the underlying desire is hypocrisy. True liberation comes from eliminating desire itself.

The Concept of Mind Control (Manonigraha):

Indian ethical traditions emphasize controlling desires and the mind.

Daman (Suppression) vs. Kshaya (Eradication): The article distinguishes between "daman" (suppression) and "kshaya" (eradication) of desires. Suppression, akin to repression in modern psychology, leads to inner conflict and mental disturbance. True spiritual progress lies in the eradication of desires, where they cease to arise.
The Unsuitability of Suppression: The text critiques the idea of forceful suppression, citing modern psychology that links it to mental health issues. It also points out that suppressed desires can manifest in distorted ways.
The True Path: Excitement and Sublimation: Instead of suppression, the focus should be on sublimation and the gradual weakening of desires.
The Role of Vivek (Discrimination): The awakened power of discrimination (vivek) is key. When the mind is aware (apramatta), desires cannot take root. The effort should be to cultivate vivek, not to fight desires directly.
Stages of Mind: Jain, Buddhist, and Hindu traditions describe stages of the mind's development from a agitated, desire-ridden state to a calm, desireless state.
- Vikshipta (Agitated): Mind is scattered and attached to objects.
- Yatayat (Wavering): Mind oscillates between external objects and internal observation.
- Shlisht (Attached/Stable): Mind is stable and focused on auspicious objects.
- Sulil (Absorbed/Merged): Mind is fully absorbed, free from all desires and duality, leading to liberation.

Conclusion:

The ultimate goal of all spiritual practices is to achieve a state of mind that is free from desires, untroubled, and unwavering – a state of Samadhi. This journey involves progress from desire towards discrimination, from agitation towards stillness, and from mental turmoil towards peace. This analysis guides the understanding of the mind's power and nature, but the practice and effort must be individual.

The article concludes by emphasizing the importance of looking beyond outward appearances to the inner qualities, just as one wouldn't judge a black kasturi by its color but by its immense value. The true measure of a person lies in their inner spirit.