Positive Contents Of Jainism - Book Summary

Here's a comprehensive summary of the provided Jain text, "Positive Contents of Jainism" by Joharimal Parekh:

The article aims to counter the common perception that Jainism is primarily a philosophy of abstention and negativism. The author, Joharimal Parekh, argues that, even according to strict canonical viewpoints, Jainism is significantly more positive and action-oriented. He bases his argument on the Jain Agamas and contrasts Jainism with other philosophical schools.

Jainism as a Philosophy of Activity (Kriyāvāda):

Rejection of Negativism: Parekh begins by establishing that Jainism falls under the category of Kriyāvādi (activists) rather than Akriyāvādi (non-activists or passivists), Vinayavādi (devotionists/ritualists), or Ajñānavādi (nescients). The very name "Ācārānga" and its initial verses emphasize the importance of activity.
Incessant Action: A mundane self, according to Jainism, acts incessantly until salvation is attained.
Two Varieties of Activity: Mahāvira, the omniscient, proposed activity in two varieties, and monks are prescribed to accept activity and denounce inactivity.
Criticism of Other Schools: Jainism explicitly rejects Akriyāvāda (belief in inactivity), Vinayavāda (salvation solely through devotion without knowledge or action), and Ajñānavāda (ignorance). Akriyāvādis are criticized for their ambiguity, confusion, and inability to perceive reality.
The True Nature of Activity: The author emphasizes that Jainas opt for Kriyāvāda and insist on putting knowledge into action. Liberation is only possible for those born in Karmabhūmi (lands of activity).
Refined Kriyāvāda: While Jainas are Kriyāvādīs, they do not endorse all forms of activity. They discard perverted sects that claim activity doesn't lead to bondage or that activity alone without knowledge is sufficient for salvation.
The Importance of Knowledge in Action: Jainism's Kriyāvāda is a sophisticated doctrine requiring high mental and spiritual caliber. It's not merely about acting but about acting with knowledge and understanding the consequences.

The Central Role of "Pramāda" and "Apramāda":

Pramāda as the Cause of Bondage: A key concept introduced is Pramāda, defined as carelessness, lethargy, inactivity, laziness, unalertness, mental passiveness, wastage of time, and the notion of carefree enjoyment of worldly pleasures. Pramāda is an independent cause of bondage and can attract karmic matter even without other factors like wrong faith or passions.
Apramāda for Liberation: Conversely, Apramāda (the opposite of Pramāda – diligence, alertness, active engagement) is crucial. The author cites that a "Pramatta" (one affected by Pramāda) incurs bondage, while an "Apramatta" (one free from Pramāda), even if active, may not be bound by actions. The desired exertion is one that leads to the annihilation of bondage, not its increase.
The Dilemma of Activity vs. Inactivity: The debate between Pravṛtti (activity) and Nivṛtti (abstention) is addressed. Jainism suggests the choice isn't between activity and non-activity but between different courses of activity. A physically inactive person can still be "Pramādi" and incur bondage, while an active "Apramādi" can avoid it.

The Positive Pillars of Jainism: Ahimsā, Saṁyama, and Tapa:

The author then delves into the prescribed activities within Jainism, categorized under three main heads:

Ahimsā (Non-violence):
- Active Phenomenon: Ahimsā is presented as a purely active phenomenon. The question of violence or non-violence arises only during activity. Ahimsā is a rule of action, a principle of how to act.
- Positive Practice: Walking without hurting insects, speaking the truth when speaking, and acting honestly in public posts are presented as practical examples of Ahimsā. Avoiding activity to prevent violence is not Ahimsā itself but may fall under Saṁyama.
- Samiti and Gupti: Jainism prescribes five Samitis (careful conduct) and three Guptis (restraints) for promoting religious activities and renouncing bad ones. Ahimsā is linked with Samiti.
- Social Service: The text strongly supports the idea that active public workers and even those who work for the emancipation of others are highly rewarded. Acts of kindness, charity, and upliftment of others, even if involving activity, are considered positive and virtuous.
Saṁyama (Abstinence/Restraint):
- Passive but Necessary: Saṁyama is described as a more passive aspect, involving the limitation of worldly pursuits to the minimum to avoid new bondage.
- Willing Deliberation: It emphasizes willing deliberation and abstinence, not forced by circumstances. Gupti is equated with Saṁyama.
- Purpose: The main aim is to refrain from sins.
Tapa (Austerity/Penance):
- Positive Destruction of Past Karma: Tapa is highlighted as a strongly positive activity. It's a special effort to shed already bound karma that hasn't yet ripened. Unlike Ahimsā and Saṁyama, Tapa can destroy old bondage.
- Twelve Items of Tapa: The article lists twelve items of Tapa, including fasting, reduction in consumption, avoidance of possessions, renunciation of sensory pleasures, enduring bodily pains, disciplined living, repentance, devotion, study, meditation, detachment from the body, and service.
- Vaiyāvṛtya (Service): Special emphasis is given to Vaiyāvṛtya (service) as a core aspect of Tapa and Jain practice. Service can be rendered to anyone who can benefit spiritually, covering charity, benevolence, philanthropy, and altruism. It includes serving the sick, supporting others on the religious path, mutual help, and efforts to resolve disputes.
- Broad Scope of Service: The canons permit service to both monks and householders. The highest reward for service is becoming a Tirthankara.

Conclusion:

The author concludes that Jainism prescribes two doses of activity (Ahimsā and Tapa) for every dose of inactivity (Saṁyama). From theological, philosophical, metaphysical, and religious perspectives, Jainism is presented as overwhelmingly positive and action-oriented. The article asserts that Jainism's emphasis on positive engagement, coupled with its doctrine of Anekānta (multi-perspectivism), makes the charge of escapism, negativism, and inactivity unproven. The author ends by quoting Lokmanya Tilak's positive appraisal of Jain Karma Yoga, suggesting that Jainism offers a practical and effective path for spiritual progress through righteous action.