Uniqueness Of Jain Spirituality

Here is a comprehensive summary of the provided Jain text, "The Uniqueness of Jain Spirituality" by Ramjee Singh:

This excerpt from "The Uniqueness of Jain Spirituality" by Prof. Ramjee Singh delves into the core tenets of Jain philosophy, highlighting its distinctive approach to spirituality, ethics, and the human condition. The central theme is the autonomous nature of the individual self (Atman or Jiva) and the universe, driven by the Law of Karma, which negates the need for a creator God or divine intervention for salvation.

Key Concepts and Uniqueness:

• Self-Propelling Force and Autonomous Universe: Jainism posits that the universe operates as a great cosmic mechanism governed by its own inherent structure and functions. The primary driving force is the "self-propelling force" of the individual spirit, which finds truth within itself. Man is the master of his own destiny, with all pleasures and pains being the result of his own actions (karma).
• Rejection of a Creator God: Unlike many other religions, Jainism does not believe in a creator God who sustains the universe or dispenses the fruits of actions. This is not considered atheism in the materialistic sense but rather a philosophical stance that rejects the need for an external deity. The universe is seen as having an autonomous self and an autonomous universe.
• The Law of Karma: This is the cornerstone of Jain spirituality. It is described as a "law of moral causation" operating in the moral realm, akin to the law of causation in the physical world. This law is autonomous, independent, and supreme. It dictates that all actions have appropriate and invariable effects, shaping both heredity and environment. Karma is seen as the "matrix of the universe" and the "mould in which anything and everything takes shape."
• The Nature of the Self (Atman/Jiva):
  • Jainism views the self not as a mere immutably principle (like in Vedanta or Sankhya-Yoga) nor as a momentarily transmutable series of psychical states (like in Buddhism), but as a synthesis of permanence and change.
  • The self exists from two viewpoints: transcendental (unadulterated state of existence) and empirical (a self transmigration and corruption from the past). The empirical self is potentially transcendental, with a metaphysical identity but undeniable differences in potential attributes.
  • The self is intrinsically pure and innately perfect, capable of achieving "four-fold infinities" (infinite faith, knowledge, power, and bliss).
• Bondage and Liberation (Moksha):
  • The soul becomes entangled with Karmic-matter due to nescience (mithyatva) and passions (kasaya). This beginningless conjunction of soul and non-soul is the cause of worldly existence and bondage.
  • Moksha is the total deliverance of the soul from this Karmic veil. This is achieved not by divine grace but through earnest effort and self-discipline.
  • Liberation is not an external gift but a manifestation of what was latent in the soul. It's a rediscovery of oneself through self-realization.
• The Science of Spirituality and Karma: The science of karma is intrinsically linked to the science of spirituality, which aims at unfolding the real nature of the spirit. Understanding karma removes false notions about the identity of body and self.
• Stages of Spiritual Evolution (Gunasthanas): Jainism provides a detailed framework for spiritual advancement through fourteen stages (Gunasthanas). These stages outline the journey from spiritual slumber and ignorance ("dark period prior to awakening") through awakening, purgation, illumination, and ultimately to transcendental or disembodied liberation (Siddhahood).
  • The journey involves a "triple transformation" in mental, moral, and spiritual life, with Right Faith (Samyagdarsana) being the initial step.
  • Practices like self-denial, self-control, scriptural study, devotion, meditation (Dhyana), and austerities are crucial for progressing through these stages.
• Reconciling Opposites: Jainism is unique in its ability to reconcile apparent contradictions. It integrates the empirical with the transcendental, the intellectual with the devotional, and faith with knowledge and conduct. Its "super-moralism" is not a-moralism but a higher form of virtuous living that harmonizes individual perfection with social goodness.
• Ethical Foundation: The recognition of the Self is the spiritual basis of Jain ethics, guiding the pursuit of happiness. The text emphasizes that while individual happiness is important, it's also related to the entire universe through the workings of karma.

In essence, Prof. Ramjee Singh's work underscores Jain spirituality as a rational, self-reliant, and deeply ethical path. It empowers individuals to take responsibility for their destinies through disciplined action and self-awareness, culminating in the ultimate realization of their inherent perfect nature.