Tantrasadhna Aur Jain Jivan Drushti - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Tantrasadhna aur Jain Jivan Drushti" by Sagarmal Jain:

Title: Tantrasadhna aur Jain Jivan Drushti (Tantric Sadhana and Jain Life Perspective) Author: Sagarmal Jain

This text explores the presence and role of Tantric practices within the Jain religious and philosophical framework, aiming to understand what elements of Tantric sadhana are present and in what forms within Jainism. The author begins by defining the term "Tantra."

1. The Meaning of "Tantra":

Etymological Meaning: The word "Tantra" is derived from the root "tan" (to spread, to expand) and "tra" (to protect, to liberate). Thus, Tantra is something that provides expansion and protection to the soul.
Textual Definition: A Tantric scripture defines Tantra as: "Tanoṭi vipulānarthān tattvamantrasamanvitān | Trāṇaṁ ca kurute yasmac ca tantramityabhidhīyate ||" This means Tantra imparts vast knowledge of subjects integrated with principles and mantras, and through this knowledge, it protects oneself and others.
Broader Meaning: "Tantra" also refers to a system or administration (e.g., monarchy, democracy). In a spiritual context, it signifies specific sadhana (practice) methods for spiritual purification and self-purification.
Comparative Usage: When we speak of Shaiva Tantra, Shakta Tantra, Vaishnava Tantra, Jain Tantra, or Buddhist Tantra, "Tantra" denotes a specific method of spiritual or mental purification.
Early Jain Usage: According to the author, the term "Tantra" was first used in the Jain tradition by Acharya Haribhadra in his works "Panchashak" and "Lalitavistara" (8th century CE). He referred to Jain Agamas as "Tantra" in Panchashak and a specific sect of Jainism in Lalitavistara as "Tantra." This suggests the term gained currency in Jainism from around the 8th century CE. In this context, the Agamas themselves were considered Tantra. Later, the word "Tantra" came to signify a method of sadhana or a philosophical discipline.
Dual Nature: Tantra is both a philosophical discipline and a path of sadhana. As a philosophical discipline, it has epistemological and metaphysical aspects, and it also possesses a life perspective that determines its goals and methods of practice.

2. Tantric Sadhana in Practice:

Practical Application: In practical terms, Tantric practices are those that involve initiation, mantras, yantras, difficult austerities, mudras, meditation, and the awakening of Kundalini Shakti to overcome an individual's animalistic or sensual nature and promote spiritual development, leading them towards divinity.
Jainism and Tantra: In its broad, etymological sense, Jainism itself can be called a Tantra due to its well-ordered and planned sadhana methods that help individuals transcend desires and passions for spiritual advancement.
The Conventional/Ruled Meaning of Tantra: However, there's also a conventional meaning of Tantra associated with fulfilling worldly desires and sensual passions, often involving the use of the "Pancha Makaras" (wine, meat, fish, sexual union, and specific rituals). This typically involves worshipping deities through yantras, mantras, pujas, japa, homa, and sacrifices to achieve effects like marana (destruction), mohana (enchantment), vashikaran (subjugation), uchchatan (expulsion), stambhan (paralysis), and vidveshana (creating enmity). The goal here is the fulfillment of worldly desires and personal selfish interests. In this conventional sense, Tantra is considered a lower form of sadhana.
Influence of Tantra: This type of Tantric sadhana has been prevalent and influenced Hindu, Buddhist, and Jain traditions. However, such Tantric sadhana has never been accepted in principle by Jainism as it contradicts its principle-oriented, renunciation-focused life perspective and the principle of ahimsa (non-violence).
Buddhist Tantra and Life Philosophy: While Buddha's core life perspective was renunciation-oriented, his Middle Path later led Buddhist scholars to develop Vajrayana or Sahajayana, which began to support a life perspective focused on enjoyment. The Guhyasamajatantra states, "By enjoying all sensual pleasures as one wishes... one can attain Buddhahood quickly through this yoga... what is not achieved by severe austerities is quickly achieved by enjoying pleasures."
Arguments for a Life of Enjoyment: Proponents of a life of enjoyment argue that renouncing pleasures might create mental turmoil and suppressed desires may resurface in dreams. To prevent this, they suggest allowing some indulgence in pleasures during wakefulness to satisfy and thereby eliminate desires from the root. They argue that a disturbed mind cannot achieve spiritual goals.
Jain Opposition to Hedonistic Tantra: Jain Acharyas have always maintained a prohibitive stance towards the hedonistic life perspective of Tantra. They argue that fulfilling desires does not quell them but, like pouring ghee on a fire, makes them grow. While the suppression of desires is considered inappropriate, their controlled and mindful restraint is emphasized.

3. Divergent Life Perspectives: Promoter (Pravartak) vs. Retirer (Nivartak) Religions:

Two Paths: The text posits that human nature inherently contains both desire and discernment. This has led to the development of two types of spiritual paths:
- Pravartak Dharma (Promoter/Active Religions): These prioritize biological values, have a positive life outlook, are collective, and emphasize action in practice. They tend to support worldly achievements and often involve seeking divine aid through rituals.
- Nivartak Dharma (Retirer/Renunciatory Religions): These prioritize spiritual values, have a negative or prohibitive life outlook, are individualistic, and emphasize inaction or detachment in practice. They focus on renunciation and detachment from worldly life.
Evolution of Paths: Early Vedic religion was promoter-oriented, fulfilling basic needs and seeking prosperity. In contrast, early Shramana traditions (like Jainism and Buddhism) were renunciatory, emphasizing the suffering of worldly existence and liberation from it.
The Problem of Extremes: Neither extreme—pure indulgence nor pure suppression—leads to mental peace. Indulgence fuels new desires, while suppression leads to a disturbance of the mind when suppressed desires resurface.
Compromise and Tantra: This tension between indulgence and suppression, and the desire for mental peace, led to various developments:
- Promoter traditions developed elaborate rituals seeking divine assistance.
- Nivartak traditions led to extreme asceticism and self-mortification.
- The synthesis of these extremes led to the development of the developed Shramana traditions (Jainism, Buddhism) and also Upanishadic thought, devotional paths, and Tantric sadhana.
Jainism's Retrenchment: Jainism, while fundamentally renunciatory, later incorporated elements of the promoter path. The preservation of the body for spiritual practice was justified, and Tantric practices were sometimes accepted for the sake of protecting the faith and its followers.

4. Jainism's Stance on Tantra and Life:

Jain View on Desires: Jainism believes that desires are not extinguished by fulfillment but are instead amplified. While suppression is not the answer, mindful restraint and discernment are crucial.
Acceptance of Tantric Elements: Despite its core principles, Jainism did not remain entirely untouched by Tantric practices. Methods like mantra, japa, puja, and meditation for overcoming passions and purifying the self were developed. Later Jain texts even permit the use of Tantric and mantra-based practices for the defense of the Dharma and the Sangha, with the ultimate aim of public welfare.
Body as a Means: Unlike some strict ascetic views that might condemn the body, Jainism sees the body as a boat to cross the ocean of samsara (worldly existence). Therefore, its protection is considered essential. Ahimsa (non-violence) extends to the protection of one's own life as well.
Ethical Foundations: Jainism's core teachings emphasize detachment (tyaga) from possessions and worldly attachments, not the negation of sense experiences. The goal is to achieve mental equanimity (samadhi) by controlling desires and emotions.
Worldly vs. Spiritual Goals: The author clarifies that while Jainism's ultimate goal is spiritual liberation, the methods it accepts are those that contribute to spiritual development and the creation of general welfare. The life of a spiritual aspirant is valuable up to the point it aids spiritual growth and welfare.
Jain Tantra and Public Welfare: Jain Tantric practices aim for self-purification alongside public welfare. While individualistic meditation is important, the fruits of these practices should be used for social benefit. The example of Mahavira's solitary meditation followed by his return to society and the establishment of the Chaturvidha Sangha (four-fold community) is cited.
Tapasya and Physicality: Jainism's emphasis on tapasya (austerity) is not a rejection of the physical or material but rather an acceptance of physical and material values as means to spiritual ends. The body is the instrument for gaining knowledge, which leads to liberation.
Jain Tantra and its Development:
- Roots in Parshvanatha's Tradition: The text suggests that Tantric practices might have had roots in the tradition of Parshvanatha, Mahavira's predecessor, citing evidence of his followers studying Nimitta Shastra (science of omens) and other Vidyas (knowledge/powers).
- Influence of External Traditions: The development of Tantric practices in Jainism from the 4th-5th century CE onwards is attributed to the influence of surrounding traditions and the need to maintain the faith of followers who were attracted to the worldly benefits promised by other traditions.
- Acceptance for "Prabhavana" (Propaganda/Spread): Jain Acharyas incorporated Tantric methods to maintain the devotion of their followers and to spread Jainism. They used these powers for the propagation and protection of the faith.
- Examples of Jain Tantric Practices: The text mentions practices like "Surimantra" and "Vardhaman Vidya" required for assuming the Acharya post in the Shvetambara tradition, and the use of "Vasakshep" (fragrant powder blessed with mantras) and protective amulets. It also notes that certain monastic orders (Bhattarakas in Digambara and Yatis in Shvetambara) are known to use Tantric practices.
- Acceptance of Deities: The incorporation of deities like Yakshas, Yakshinis, Vidyadevis, and Kshetrapalas into the Jain pantheon was also influenced by the need to retain devotee faith by promising them worldly benefits.
- The "Pashvasth" Controversy: The term "Pashvasth," used to denote followers of Parshvanatha, was sometimes used pejoratively by the Mahavira tradition to imply laxity, possibly due to their engagement with certain practices considered "Tantric" or related to "Vidyas."
- Early Evidence: Archaeological and literary evidence from around the 7th century CE indicates the use of Tantra and mantras by Jain monks.
Key Factors in Jain Tantra's Emergence:
1. Community Welfare: When the emphasis shifted from individual sadhana to community life, the protection of the Sangha and the physical welfare of lay followers became integral to the practice.
2. Influence of Tantra: The growing influence of Tantra made it necessary for Jain Acharyas to accept Tantric worship and practices to some extent to keep the primarily renunciatory and self-purifying religion alive, preventing followers from drifting to other traditions.

Conclusion:

The book "Tantrasadhna aur Jain Jivan Drushti" argues that while Jainism's core philosophy is renunciation-oriented and emphasizes spiritual purification, it has historically incorporated certain Tantric elements. These were adopted primarily for the sake of communal welfare, the protection of the faith, and to retain the devotion of followers who were attracted to the worldly benefits offered by Tantric practices. The author distinguishes between the lower, hedonistic forms of Tantra, which are rejected by Jainism, and a broader understanding of Tantra as specific spiritual practices that, when used for higher purposes like self-purification and public welfare, can be integrated into the Jain path. The underlying principle remains that while worldly and physical achievements can be means, they are not the ultimate ends; the ultimate goal is spiritual liberation.