Spiritual Foundation Of Jainism

Here is a comprehensive summary of the provided Jain text, "Spiritual Foundation of Jainism":

The text "Spiritual Foundation of Jainism" by Sagarmal Jain explores the core spiritual principles of Jainism, positioning it within the broader context of Indian religious thought. It highlights Jainism's Sramanic lineage, which, alongside Buddhism, emerged as a spiritualistic counterpoint to the ritualistic Vedic (Brahmanic) tradition.

Key Themes and Concepts:

• Spiritualism vs. Ritualism: The fundamental distinction drawn is between spiritualistic religions, which prioritize self-realization and inner purity, and ritualistic ones. Jainism, as a Sramanic tradition, emphasizes the realization of the soul (Ātmā) in its complete purity, making purification of the self its ultimate aim.
• Renunciation and Emancipation: Jainism places a strong emphasis on renunciation of creature comforts and emancipation from the cycle of birth and death (samsara). This ascetic ideal is a defining characteristic that differentiates it from early Vedic traditions, which focused more on material welfare.
• Rejection of Materialism (as an end): The text addresses the misconception that Jainism advocates for the negation of life due to its focus on austerities. It clarifies that physical life and material values are not rejected outright but are seen as means subservient to spiritual development. The body, for instance, is a vessel for achieving liberation, requiring care but not becoming an end in itself. Materialism is criticized for treating the fulfillment of bodily needs as an end in itself, whereas spiritualism views them as a means.
• The Root of Suffering: Desire and Attachment: Jainism identifies desire for enjoyment (kama) as the root cause of all physical and mental suffering, affecting all beings, including gods. The text cites the Uttaradhyayana Sutra to illustrate that even unlimited material wealth cannot satisfy infinite human desires. Materialistic approaches, while offering temporary appeasement, ultimately fuel desires, much like butter feeds a fire.
• Self-Created Happiness and Misery: Happiness and unhappiness are understood to be centered in the soul itself, not in external worldly objects. Pleasure and pain are subjective and depend on an individual's attitude towards experiences, rather than the objects themselves. The self is seen as its own friend or enemy based on its actions.
• The Role of Attachment (Raga) and Delusion (Moha): Attachment (Rāga) and delusion (Moha) are identified as obscuring the soul's spiritual nature and leading to worldly existence and suffering. The "mine-complex" (hrdaya-granthi), or deep attachment to sense-objects and worldly desires, is a primary obstacle. The terms "Niggantha" (one who has untied the knot of the heart) and "Jina" (conqueror of passions) both reflect this emphasis on overcoming attachment.
• The Five Conditions of Bondage: The text lists five conditions leading to bondage: perverse attitude (mithya-darśana), non-abstinence (avirati), spiritual inertia (pramada), passions (kashaya), and activity (yoga). Perverse attitude, stemming from delusion, is considered the primary factor, influencing perverse knowledge and conduct. Passions and perverse attitudes are mutually causal.
• The Nature of the Self:
  • Pure Knower (Suddha Jnata): The real nature of the self is defined as a pure knower, uncolored by external objects. Like a quartz crystal reflecting colors without being colored itself, the pure knower remains detached from sensory experiences and the resulting pleasures and pains.
  • Equanimity (Samatā/Samāyika): The central concept of Jainism is equanimity (samatā), which encompasses equality, harmony, and rightness. It is described as a balanced state of mind, free from sorrow, emotional excitement, achievements, or disappointments. It also signifies a dispassionate personality and a feeling of equality with all beings. The ultimate end of the soul, according to Lord Mahāvira and Ācārya Kundakunda, is equanimity.
• The Identity of End and Means: In Jainism, the aspirant, the end (liberation), and the means are all considered manifestations of the self. Salvation is not an external attainment but the realization of one's inner potentialities. The soul possesses the potential to become a Supreme Soul, achieving infinite knowledge, perception, bliss, and power through the actualization of these inherent capabilities.
• The Three-Fold Path: The path to liberation consists of Right Knowledge (Samyak-jñana), Right Faith (Samyak-darśana), and Right Conduct (Samyak-caritra). These are not external to the self but are the rightly oriented aspects of consciousness. The path is also seen as "soul-stuff," with these principles being the self in practice.

In essence, "Spiritual Foundation of Jainism" argues that Jainism's spiritual core lies in the self-realization of the soul's inherent nature of equanimity, achieved through renunciation, detachment from worldly desires, and the practice of the three-fold path, all aimed at emancipating the individual from suffering.