Nititattva Aur Jain Agam - Book Summary

Here's a comprehensive summary of the provided Jain text, "Nititattva aur Jain Agam" by Subhashmuni, focusing on its content regarding life, ethics, and the Jain Agamas:

The text, "Nititattva aur Jain Agam" (Ethics and Jain Agamas) by Subhashmuni, delves into the essence of life, the pursuit of happiness, and the role of ethics as understood within Jain scriptures.

The Nature of Life and the Discovery of 'Niti' (Ethics/Life Art)

The book begins by stating a fundamental truth: humans are bound by their karma and must experience their allotted lifespan. Regardless of how one chooses to live – with joy, sorrow, or equanimity – life must be lived until its predetermined end. Recognizing that everyone must live, ancient sages, who profoundly understood the science of life, sought a way for humans to navigate life's complexities and adversies with joy. Through extensive analysis of every aspect of life, the intricate relationship between the soul (jiva) and existence (jivan), and the workings of the mind and intellect, they discovered a "life art" (jeevan kala). This art, termed 'Niti', enables individuals to live joyfully and achieve their desired goals. 'Niti' is essentially the art of living.

The Four Purusharthas (Goals of Life) and their Interpretation in Jainism

The text then addresses the question of what humans truly seek in life. It identifies the four primary goals of human existence as Dharma (Righteousness), Artha (Wealth/Prosperity), Kama (Desire/Pleasure), and Moksha (Liberation/Salvation). These are considered the ultimate pursuits, with all other endeavors serving as aids to their attainment.

The Purusharthas are broadly categorized into two pairs:

Artha and Kama: These are considered aspects of worldly pursuits or "lok-sadhana" (worldly attainment).
Dharma and Moksha: These are considered spiritual pursuits or "parlok-sadhana" (otherworldly attainment).

While acknowledging that Dharma plays a role in both categories, some scholars have conceptualized a "trivarga" (three goals) that emphasizes Artha, Kama, and Dharma. The text contrasts the Vedic culture, where the "trivarga" (lok-sadhana) is often primary and parlok-sadhana secondary (manifested as Vaikuntha, which includes aspects of earthly pleasure), with Jain culture.

Jainism, however, places paramount importance on Moksha, with Dharma as its foundational means. Consequently, Jainism teaches indifference towards Artha and Kama.

Historical Context of Niti Shastra

The text briefly mentions the historical development of Niti Shastra, referencing Vatsyayana's work and the contributions of various Maharishis like Narada, Indra, and Bhishma, who composed their own ethical treatises. Acharya Chanakya is highlighted as a skilled practitioner of this tradition, with his "Arthashastra" being a detailed explanation of worldly ethics.

Niti in Jain Agamas: A Detailed Examination

The core of the book then focuses on how these ethical principles are presented within the Jain Agamas.

General Approach: While Jain Munishwar (monks) have not been entirely silent on these matters, the Agamas generally avoid explicitly endorsing the pursuit of Artha and Kama. Instead, they strongly advocate for Dharma and Moksha, declaring Dharma as the most auspicious aspect of life.
The Trivarga in Jainism: The text references Shri Somdev Suri's "Niti Vakyammrut" which supports the balanced pursuit of Dharma, Artha, and Kama ("Samam va trivarga sevet"). It also quotes the Dashavaikalik Sutra, which suggests that Dharma, Artha, and Kama, though sometimes perceived as contradictory, are not incompatible in life's activities according to the Jinavani (teachings of the Jinas). However, it reiterates that Jain Agamas do not primarily support the "serviceability" of Artha and Kama.
Independent Ethics: The 32 Agamas, Prakirna Shastras, Niyuktis, Bhashyas, and Churnis all present distinct ethical insights and unique life arts concerning the four Purusharthas. Jain literature is described as an ocean of ethical verses related to Dharma and Moksha, with the principles of Artha and Kama appearing as tributaries.

1. Artha Niti (Ethics of Wealth): The text presents several verses from Jain Agamas related to wealth: * One should not become arrogant upon gaining wealth nor grieve its absence. * Even if one possesses the entire world and all its wealth, it will still feel insufficient and will not offer protection in the end. * People obey someone only as long as they have wealth; even lightning abandons clouds when the water depletes. * One should not become agitated even upon receiving a small gain. * Ultimately, one must leave behind their fields, possessions, wealth, children, spouse, relatives, and even their own body.

The underlying message of Artha Niti in Jainism is Aparigraha (non-possession). It emphasizes the difficulties associated with acquiring, protecting, and spending wealth, concluding with a verse that condemns wealth due to its inherent suffering: "Suffering in earning wealth, suffering in protecting it. Suffering in its inflow, suffering in its outflow, thrice cursed is wealth that brings such hardship."

2. Kama Niti (Ethics of Desire/Pleasure): Jain culture, founded on the pillar of Brahmacharya (celibacy), views sensual pleasures strictly. The text states that in the sacred precincts of Jainism, sensual indulgence is either forbidden, pushed out, or ordered to leave. The motto presented is: "The attainment of sensual pleasures is not a sign of good fortune; true good fortune lies in detachment from them."

The text quotes Anathi Muni, who warns that sensual indulgence corrupts even religious practice, making it destructive. It draws parallels to poison, a wrongly held weapon, or an untamed spirit, all of which can cause destruction. Verses from the Suyagadaanga warn against women's company and sensual pleasures derived from it, calling them "self-destructive."

Sensual pleasures are equated to poison, fire, deadly spirits, serpents, and tigers, being the cause of death and destruction. Therefore, one is advised to: * Refrain from jesting, playing, sharing meals, boasting about one's spouse, or even thinking about such activities with women. * Recognize that sensual pleasures are unconquerable and the primary cause of doubt. Those seeking mental concentration should abandon them. * Constant desire for sensual pleasures leads to suffering. * Overcoming attachment to women makes all worldly things pleasant.

Crucially, the text emphasizes that Jainism is not against women but against sensual attachment. Women are considered capable of attaining Moksha and are given a place of respect, not merely as instruments for fulfilling desires. The text praises women who are virtuous, devoted, disciplined, and wise, citing examples like Brahmi, Sundari, Anjana, etc. The ideal is to regulate Kama (desire/pleasure) within limits, preventing it from becoming unrestrained.

3. Dharma Niti (Ethics of Righteousness): The text asserts that Jain Agamas are inherently Dharma-may (full of Dharma). The definition of Dharma is provided as that which "holds the soul back from falling into a state of misfortune." This is why Dharma is given the first place among the four Purusharthas.

Dharma as Foundation: Wealth acquired through Dharma is not harmful, and righteous desire (Dharma-like Kama) is not considered bad. Dharma is the very foundation of Moksha and is therefore called the most auspicious.
Core of Dharma: The essence of Dharma is stated as Ahimsa (non-violence), Samyama (self-control), and Tapas (austerity). These cultivate divine consciousness that illuminates the true nature of reality.
Nature of Reality: The text explains that Dharma is also the inherent nature of things ("Vatthu sahāvo Dhammo"). Just as heat is the nature of fire, so too is righteousness the nature of the soul.
The Soul as Dharma: The soul, free from attachment and aversion, engaged in self-upliftment, and striving to cross the ocean of existence, is what the Jinas call Dharma.
Importance of Dharma: Regardless of one's skills or intelligence, if one is unfamiliar with the "art of Dharma," all other arts are rendered futile.
Practicing Dharma: Sincere and honest conduct leads to the adoration of Dharma. Living in accordance with Dharma is the mark of a good householder.
Purification: The purification of the soul occurs only through Dharma.
- One should continue practicing Dharma even when alone.
- Humility (vinaya) is the root of Dharma, and Moksha is its ultimate fruit.
- The nights that pass are wasted if one does not practice Dharma; only then are they fruitful.
- Dharma alone is the protector of a person; without it, there is no other protector.
- There is no Dharma greater than Ahimsa.
- For those caught in the swift currents of old age and death, Dharma is the guiding light, the foundation, and the ultimate refuge.

4. Moksha Niti (Ethics of Liberation): Moksha is defined as Mukti, or freedom. The text notes the cyclical nature of birth, death, and the human desire for a long life, often pursued even after witnessing death. It questions the force driving this constant cycle of coming and going. The Vitaraga Jinas (the liberated ones) identified this driving force as the bondage of karma. To be liberated from karma is to achieve Moksha.

The text quotes Muniśvara, who states that Moksha is the breaking of all karmic bonds and becoming free. It also quotes the teaching, "He who has no desire even for Moksha attains Moksha." This implies that Moksha is achieved when desires themselves cease to exist.

The state of Moksha is described as a state where there is: * No sorrow, no pleasure, no pain, no obstacles. * No birth, no death.

The text acknowledges that glimpses of this state can be experienced even during an ascetic's life. It describes the joy of liberated souls who declare: "I have no death, so why fear? I have no illness, so why suffer? I am not a child, not old, not young; these are but the play of the material body. What concern do I have with this play?" The aspiration is to make these moments of freedom and joy permanent, which is the aim of all cultural literature dedicated to Moksha Niti.

Conclusion

The summary concludes by stating that the scope of general ethical treatises is limited to the worldly realm. However, Jain Agamas not only guide one in worldly matters but also lead towards Moksha, the ultimate cessation of ethics and the final goal of life's journey. The text emphasizes that Jain literature is not one-sided; it presents conclusions derived from a comprehensive survey of life, examining every aspect and offering realistic portrayals that help individuals understand the suffering in the world and move towards the boundless ocean of bliss. The final note highlights the modern civilization's curse of seeking happiness externally rather than internally, leading to dissatisfaction and an inability to find true peace. Spiritual practice is deemed essential for both improving one's spiritual state and achieving contentment in this life.