ISJS-Transactions, Vol. 7, Issue#2, 2023

International School for Jain Studies C/o Firodia Hostel, 844, B.M.C.C. Road, Shivaji Nagar, Pune - 411 004 (Maharashtra), INDIA SELF STUDY IS THE SUPREME AUSTERITY FOR L J A A N IN IO S T T A U N D R EI ET S NI HOOL SC ISJS - TRANSACTIONS A Quarterly Refereed Online Research Journal on Jainism VOL. 7 No. 2 April - June, 2023 ISSN : 2457-0583 (A Division of Amar Prerana Trust) web: www.isjs.in | e-mail: [email protected]

ISSN: 2457-0583 ISJS – TRANSACTIONS A Quarterly Refereed Online Research Journal on Jainism VOL.7 No.2 April – June, 2023 CHIEF EDITOR Prof. Prakash C Jain Former Professor of Sociology School for International Studies Jawaharlal Nehru University, New Delhi Email: [email protected] EDITOR Dr. Shrinetra Pandey Director (Acting) International School for Jain Studies, Pune Email: [email protected] ASSISTANT EDITOR Ms. Pragya Jain Research Associate International School for Jain Studies, Pune Email: [email protected] International School for Jain Studies (A Division of Amar Prerana Trust) C/o Firodia Hostel, 844, B.M.C.C. Road, Shivaji Nagar, Pune – 411 004 (Maharashtra), INDIA website: www.isjs.in | e-mail: [email protected]

ADVISORY BOARD • Dr. Shugan Chand Jain, President, International School for Jain Studies, Pune. Email: [email protected] • Prof. S.R. Bhatt, Former Chairman, Indian Council of Philosophical Research, Ministry of Education, Government of India. Email: [email protected] • Prof. Kamal Chand Sogani, Director, Jain Vidya Sansthan, Jaipur. Email: [email protected] • Prof. Kusum Jain, Former Director, Center for Advance Philosophical Research, University of Rajasthan, Jaipur. Email: [email protected] • Dr. Sulekh Chand Jain, Former President, JAINA, USA. Email: [email protected] EDITORIAL BOARD • Prof. Viney Kumar Jain, Emeritus Professor, Dept. of Yoga and Science of Living, Jain Vishva Bharati Institute, Ladnun – 341 306, Dist. Nagaur, Rajasthan, India. Email: [email protected] • Prof. Christopher Key Chapple, Director, Master of Arts in Yoga Studies, University Hall, Room 3763, Loyola Marymount University, Los Angeles, California-90045, USA. Email: [email protected] • Prof. Anne Vallely, Department of Classics and Religious Studies, University of Ottawa, 55, Laurier East, Ottawa, ON, Canada- K1N 6N5. Email: [email protected] • Prof. Jayanti Lal Jain, Dean, Faculty of Humanities, Mangalayatan University, Mathura - Aligarh Highway, 33rd Milestone, Aligarh -202 145. Email: [email protected] • Prof. Priyadarshana Jain, Head, Department of Jainology, University of Madras, Chennai – 600 005. Email: [email protected] Articles can be sent in favour of International School for Jain Studies, Pune ISSN: 2457-0583 PUBLISHED BY International School for Jain Studies C/o Firodia Hostel, 844, B.M.C.C. Road, Shivaji Nagar, Pune – 411 004. Email: [email protected] © International School for Jain Studies Note: The facts and views expressed in the Journal are those of the authors only.

CHIEF EDITOR’S NOTE We are glad to present this issue of the ISJS-Transactions to our readers. It consists of three articles on diverse themes of Jain Studies. The first one “An Anekāntic Approach to Jain Manuscript Culture: A Critical Study” authored by Mr. Kshitij Jain critically explores the institution of manuscript culture among the Jains that included collecting, duplicating, and preserving the sacred manuscripts and even giving them away as dāna. The article is mainly based on the observations of a number of scholars who have used the Jain śāstra bhaṇḍāras, the depositories of a wide variety of philosophical/religious manuscripts, located in different parts of India. It argues how until the late medieval period the Jain manuscript culture functioned in an open, non-biased, ‘anekāntic’ manner and then degenerated into a sectarian activity. The next article “Samyagdarśana: The Key to Liberation in Jain Thought” by Dr. Sushma Singhvi discusses Jainism’s well-known concept of samyagdarśana (right faith or right belief) in terms of its definitions, types, characteristics, kinds, transgressions, and limbs which, when properly understood and practiced, can lead one towards liberation. The paper also discusses the process and the sub-processes taking place within the soul that additionally help in achieving the desired goal. The third article by Ms. Paramita Majumder (Sengupta) is titled “Jain Ethical Practices and their Social Relevance”. This paper takes a wide view of Jain Ethics and suggests that Jain principles and practices of ahiṁsā, satya, aparigraha, anekānta, etc. can be helpful in resolving the major social, political and other problems of the world, particularly in modern times. The Jain ethical principles, particularly those related to the householders are also in sync with the Jain metaphysical views and the karma theory. In this issue, we have a book for review which is titled “The Path to Inner Peace: Mastering Karma” and is authored by Dr. Subhash Jain. It is reviewed by Dr. Alka Jain. I am thankful to all the authors for contributing their scholarly papers to the journal. I am also thankful to Dr. Shugan C. Jain, President ISJS, for his continuous support and guidance. Thanks are also due to Dr. Shrinetra Pandey for rendering his editorial skills and Ms. Pragya Jain for editorial assistance. I am thankful to Mr. Gopal Kudale for his technical support and Mr. Sushil Jana for uploading it to our website. The readers as well as the contributors are welcome to send their valuable suggestions for improving the journal. 1 March 2023 Prakash C. Jain

CONTENT From the Chief Editor’s Desk 1 An Anekāntic Approach to Jain Manuscript Culture: A Critical Study Kshitij Jain 1-11 2 Samyagdarśana: The Key to Liberation in Jain Thought Sushma Singhvi 13-22 3 Jain Ethical Practices and Their Social Relevance Paramita Majumder (Sengupta) 23-30 4 Book ReviewThe Path to Inner Peace: Mastering Karma Alka Jain 31-33

AN ANEKĀNTIC APPROACH TO JAIN MANUSCRIPT CULTURE: A CRITICAL STUDY Kshitij Jain* Abstract The manuscript culture in Jainism is varied and rich, yet it has undergone various issues that have caused researchers to undergo challenges. The manuscript collections or jñāna bhaṇḍāras have manuscripts on several Jain and non-Jain subjects, many of which are commented by Jain ācāryas. Many research scholars have approached the bhaṇḍāras and expressed their observations. This paper looks into their observations and presents a composite understanding of Jain manuscript culture from an anekāntic approach. Introduction The tradition of writing and preserving manuscripts has been integral to the intellectual discourse of Jainism as well as to the overall religious tradition followed by its laity due to which Jainism is considered one of the most important ‘manuscript cultures’ of the subcontinent (Balbir 107). The presence of jñāna bhaṇḍāgāras and the extensive research that has been done on them has already sufficed the prevalence of manuscript culture at a very large scale within Jainism. The libraries of Patan, Jaisalmer, Cambay (Khambat), and many others are testimony to the vigorous spirit that the Jains showcased while documenting and preserving manuscripts. An inclined reader will come across several questions in relation to the manuscript culture of Jainism. Did this culture and the libraries in which it was augmented have only communitarian purposes or was it intricately connected with the important intellectual developments which were taking place in India in those times? Did the manuscript culture of Jainism make significant contributions to the Indian Knowledge Tradition and if yes, then in what terms? This paper does not intend to provide any sort of cataloging or field report of a particular bhaṇḍāra. Dwelling into the aspects of content and preservation of manuscripts is not a concern either. Revering and Preserving Knowledge The Jain approach to texts and knowledge has been of reverence. Engagement with and pursuit of knowledge is considered sacred in Jain philosophy. The practice of svādhyāya and its importance in Jain literature does not require any elaboration. Svādhyāya has been included among the twelve penances (tapas) in the revered Tattvārthasūtra1 and is even considered the foremost of all tapas2 . Due to which Jains consider any book sacred in nature * Postgraduate student pursuing MPhil in Classical Indian Religion, University of Oxford, email: [email protected] 1 anaśanāvamaudaryavr̥ttiparisaṁkhyānarasaparityāgaviviktaśayyāsanakāyakleśā bāhyaṁ tapaḥ | prāyaścittavinayavaiyāvr̥tyasvādhyāyavyutsargadhyānānyuttaram || (Tattvarthasutra 9.19-20) 2 ‘svādhyāyaḥ paramaṁ tapaḥ’ (Harivaṁśa Purāṇa 1.69)

2 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 (Cort 87). Similarly, Nalini Balbir points out that the book was not an ordinary material object for the Jains. They considered it to be the container of the sacred word and therefore attached great emphasis on its purity (Balbir, Is a Manuscript an Object or a Living Being? 110). This reverence for knowledge is also seen in the Jain practices of medieval India. The donation of manuscripts has been included as one of the most important duties of the Jain followers3 which clearly signifies the importance attached to manuscripts in the religious practices of the lay followers. Another example of this kind would be the festival of Śruta Pañcamīi by both sects of Jainism which is solely devoted to the worship of the books (Balbir, Is a Manuscript an Object or a Living Being? 111). Manuscripts are taken out, their covers are changed and also, new books are donated to the temple libraries or offered to the muni-saṅghas. We also find ideas related to the prohibition of disrespect to the manuscript which has been signified through the word ‘aśātanā’ (Cort 87). This term refers to the occasions of disrespect shown to the senior monks and is used for conveying disrespect to manuscripts in the medieval work Śrāddhavidhiprakaraṇa of Ratnaśekharasūri (Balbir, Is a Manuscript an Object or a Living Being? 109). The manuscripts also acted as a channel to maintain the link between the mendicants and the followers – the two integral parts of the Jain-fold due to which the medieval Jain texts inspire the laity to contribute their resources to manuscript production (Balbir, Functions of Multiple-Text Manuscripts in India 5). The above-mentioned examples depict the spirit of reverence towards knowledge which was working behind the preservation of manuscripts by the Jains. The construction of large libraries called jñāna bhaṇḍāgāras or simply jñāna bhaṇḍāras was the culmination of this reverence. It can be rightly asserted that the bhaṇḍāras or temple libraries were “positive manifestations of this prescriptive framework which recommends that the manuscripts should be taken care of” (Balbir, Is a Manuscript an Object or a Living Being? 110). The construction of such libraries in itself was a landmark contribution of the Jains because they were the first to do so in ancient India (Dundas 72). These bhaṇḍāras are in themselves the channels of expression of the Jain intellect and the mediums of Jainism’s intellectual advancements. Large-scale construction of libraries was undertaken by Jain kings and merchants in medieval India with the same inspiration that has been mentioned. The Śvetāmbara traditions believe that the earliest libraries were constructed in the eighth century when the monastic leaders decided to construct libraries in major cities for the conservation of Jain knowledge among which the story of the construction of twenty-one libraries in Patan by the twelfth-century ruler Kumārapāla is a prominent example. The fourteenth-century minister Vastupāla also patronized the construction of three libraries in Patan, Cambay, and Broach at a total expenditure of 180 million rupees (Cort 78). Ratnaśekharasūri also mentions the patronization of jñānakośas or knowledge treasures by another person (Balbir, Is a Manuscript an Object or a Living Being? 110) 3 pātrāgamavidhidravya-deśa-kālānatikramāt | dānaṁ deyaṁ gr̥ahasthen tapaścaryaṁ ca śaktitaḥ || (Dharmāmr̥ta Sāgāra 11.48) ||

AN ANEKĀNTIC APPROACH … | 3 The libraries of Kumārapāla and Vastupāla are said to be destroyed by the Turkish invasions and many of the manuscripts of Patan were transferred to Jaisalmer in Rajasthan (Cort 78). This leads us to another phenomenon of the Jain manuscript culture, that of safeguarding these vast libraries in times of invasions, destruction, and plunder. Many scholars point out the secret cellars present in Jain shrines which were specifically used for preserving manuscripts and other valuable religious items like images. Peter Peterson describes the cellar of the Śāntinātha Temple in which the Cambay library was preserved. The books were stored in dark underground vaults, the entrances of which are hardly noticeable to a person in the pitch dark. (Peterson 57) The level at which the work of manuscript preservation happened in medieval Jainism can be understood by the voluminous nature of the libraries which survive today. The massive corpus of manuscript catalogues from the bhaṇḍāras of states like Rajasthan and Gujarat is in itself sufficient to demonstrate the wealth possessed by these knowledge libraries. The example of Patan collections which are largely preserved in the Hemacandra Jñāna Bhaṇḍāra which now also has collections from other bhaṇḍāras shows the intensive book writing performed by the Jain laity in the distant past (Cort 82). This reverence towards knowledge inspired the Jains to produce and preserve manuscripts and safeguard them in large bhaṇḍāras which would be the leading factor in the relationship between the Jain manuscript culture and the Indian knowledge traditions that shall be focused ahead. Preserving Indian Knowledge Traditions The previous section explored the ideas of sacredness that the Jains attached to manuscripts due to which resources were used at a large scale for their preservation. At this point, the questions raised in the introductory part rise to pertinence. Were the jñāna bhāṇḍāgāras only serving communitarian purposes or did they play a larger role in the profound intellectual engagement that was taking place through centuries? This question also relates to the importance that these bhaṇḍāgāras and the vast plethora of manuscripts stored in them hold for a student of Indian knowledge and thought systems. The contributions of Jain manuscript culture to Indian knowledge traditions can be seen through two aspects - (1) the tradition of preservation of manuscripts and (2) the tradition of writing commentaries on the manuscripts which were safeguarded in the bhaṇḍāras. Both these aspects of Jain manuscript culture should be studied under the context of their importance in Indian intellectual traditions. The Jains rendered historical service to Indian heritage not by just preserving the manuscripts of their own faith, but by preserving the texts belonging to other faith and philosophical systems. Vast number of texts belonging to the Brahminical and Buddhist schools are preserved in the Jain bhaṇḍāras with due diligence. Such is the importance of Jain manuscript culture in the preservation of Indian knowledge that John E. Cort points out that many Brahminical and Buddhist texts could have survived because of their preservation in Jain bhaṇḍāras:

4 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 Since the Jains have been quite catholic in their attitudes towards the collection and retention of texts, the bhaṇḍāra collections have also included valuable Brāhmaṇical and Buddhist texts that would otherwise have been lost to posterity. (Cort 85) A very useful example to show this tendency of the Jains to preserve the texts of other thought systems is that of the Vādi Pārśvanātha temple located in Patan. Cort observes that the temple has a large manuscript archive in which most of the manuscripts are paper copies of the earlier palm leaf manuscripts among which many were copied in Jaisalmer in the years 1425-35 on the wish of Jinabhadrasūri. The significant fact about this collection is the presence of several logic and Advaīta Vedāntic texts which were written down on paper in the first half of the fifteenth century (Cort 83). The case of the Vādi Pārśvanātha temple is reflective of the dedication which the Jains had towards the protection of texts and knowledge due to which they ensured that the treatises of other schools do not vanquish with time and remain well preserved. This practice of preserving texts of other schools can be easily observed upon basic surveys of the available catalogues of jñāna bhaṇḍāras which contain non-Jain manuscripts of varying fields ranging from grammar to poetry and from philosophy to logic. Even the manuscripts of Vedic literature were preserved in these jñāna bhaṇḍāras. A superficial insight into the variety of the non-Jain literature present in the jñāna bhaṇḍāras will suffice the sincere efforts which the Jains made for the preservation of knowledge. The brilliant collection edited by Umakant P. Shah (1979) titled the ‘Treasures of the Jaina Bhaṇḍāras’ gives insight into a basic view of this phenomenon. The research done by Kragh (2013) on the Āmer Śāstrabhaṇḍāra of Jaipur also helps in gathering his minute inferences. To begin with, in the genre of grammar (vyākaraṇa) and dictionary (kośa), we find several manuscripts of the Mahābhāṣya of Patañjali and several versions of the Vākyapadīya including that of Bhartr̥hari. Texts like Kātantravibhrama and Kriyāsandoha of Halāyudha were also copied in the Jain libraries. The Jains were very enthusiastic about copying important works of Sanskrit poetics and therefore, one finds several copies of works like Raghuvamśa, Kirātārjuniya, Kādambarī and Gītagovinda. Some of them were copied as early as in the fifteenth century of Vikram Era like the Gāthasaptaśatī which was copied in V.S. 1454. Works of the alaṅakāraśāstra like the Rudratālaṅkāra were also copied, one copy of which is dated to V.S. 1455. (Shah, Catalogue 24-29) The biggest collection of the non-Jain works definitely belongs to the genre of philosophy which was of a particular interest to the Jains. Shah enlists numerous texts of various schools of philosophy, especially those dealing with logic and epistemology are found in the Jain bhaṇḍāras. The Sāṁkhyasaptaṭīka of Īśvarakriṣṇa is an example of a text belonging to the Sāṁkhya School. Texts of the Nyāya School are also found in abundance including the likes of the Nyāyasāra and Nyāyabhūṣaṇasārasaṁgrahavārtika of Bhāsravajna and the Tattvacintāmaṇī. The prominent text Tarkabhāṣā of Keśavamiśrā is also found in the Jain bhaṇḍāras as well as numerous Advaita texts like the Advaitāmr̥ta of Jagannātha Sarasvatī. The texts of Buddhist philosophy have also been safeguarded in the Jain libraries. Some

AN ANEKĀNTIC APPROACH … | 5 prominent examples include the Pramāṇavārtika of Dharmakīrti, Nyāyabindu-ṭīkā of Dharmottara and Tattvasaṅgraha of Śāntarakṣita. (Shah, Catalogue 30-32) The purpose of this detailing was only to emphasize the already stated argument that the Jains copied, stored and preserved manuscripts irrespective of their sectarian or philosophical inclination. We find a further textual example in the article of Kragh, that of the Jainadharma-khaṇḍana-maṇḍana which is preserved in the Āmer Śāstrabhaṇḍāra of Jaipur (Kragh 32). The Buddhist text ‘Vasudhārā-dhāraṇī’ requires a special mention here for not just being a Buddhist text preserved in the Jain bhaṇḍāras of Gujarat but also for actually being used by the Śvetāmbara laypersons in their upāśrayas found by Jaini. (Jaini 33): In the words of the author himself, he was surprised by the use of the text by the Śvetāmbara community: In 1961, while on a visit to Ahmedabad, I first came to know of the Vasudhārā-dhāraṇī from Munirāja Śrī Puṇyavijayajī. He knew the Buddhist origin of the work and surprised me by the additional information that the work was being used by the (Śvetāmbara) Jain community in their upāśrayas as a useful text. Jaini has given other significant facts regarding the preservation of Buddhist texts by Jains, particularly about Vasudhārā-dhāraṇī’ • The Buddhist text which contains vivid mantras to be used in rituals was not only preserved in Jain libraries but was actively being used for ritual purposes by the Jains. In fact, as Jaini believes, Vasudhārā Dhāraṇī is the only known non-Jain work to be employed for ritualistic activities by the Jains. Even this singular example suffices the attitude which the Jains had for texts that did not belong to their sectarian or philosophical branches. Such texts were still respected and as seen in this particular case, even used by the common people. • The manuscripts of Vasudhārā Dhāraṇī start with the following salutations that are in accordance with Jainism: 1. Om namah śrī jina-śāsanāya 2. Om namah śrī jināya 3. Om namah śrī vītrāgāya • The usage of Jain salutation at the beginning of the text can be taken into several ways. One possibility can be that the Jain writers began considering it as their own texts forgetting its Buddhist roots. Jaini also argues on similar lines and is of a view that the Buddhist roots of the text were sooner or later forgotten and believes that a Buddhist work can be easily confused with a Jain work due to the presence of similar words and terminologies. • Another interpretation can be related to the Jain attitude of giving any sort of text a sacred stature. Nonetheless, the open-mindedness and receptiveness which the Jain intellectual tradition had for the texts of other schools is very well evident in the instance of this particular text.

6 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 Jaini also sheds light on this liberal attitude which the Jains possessed in the field of textual preservation and discourse and also links it with the ‘classical spirit of anekāntavāda’: The Jains are well known for their liberal attitude towards books originating from their rival schools. Their libraries store them; their ācāryas write commentaries on them and even teach them to their disciples in the classic spirit of the anekāntavāda. (Jaini 33) The tradition of commentaries on non-Jain texts by Jain ācāryas mentioned above by is the second aspect of the anekāntic approach followed by the Jains towards the enrichment of Indian intellectual discourse. This practice also shows the innate conciliatory and harmonious viewpoint of Jainism in the field of intellectual engagement due to which they were not only gathering authentic knowledge of the principles propounded by the other schools but were also trying to interpret and present those principles through their writings. It encouraged the Jains to master other philosophies, also making the Jain bhaṇḍāras safe houses for other philosophical texts as per Hampa Nagarajaiah: Jain śruta-bhaṇḍāras (libraries) were safe custodians of both Jaina and non-Jain philosophical works. Jains were equally facile and possessed sound knowledge of śaḍdarśanas, the six traditional systems of Indian philosophy (i.e., Nyāya, Vaiśeṣika, Sāṁkhya, Yoga, Vedānta and Pūrva Mīmāṁsā). (Nagarajaiah 10) At this juncture it becomes pertinent to remember that Jain philosophy has been a powerful force against intellectual dogma. The specialty of anekānta is that it does not consider any particular view as fallacy; it considers the dogmatic claim of absolute truth as a falsification4 . Due to this approach, anekānta was more concerned about the perspective of truth present in a principle rather than its sectarian inclination. To further understand the motives of the Jain ācāryas for writing commentaries on the texts of other philosophical systems, we also need to understand the consideration of every aspect or statement important and worth discourse. This is reflected in the principle of naya which is the idea of presence of innumerable facets of an object5 . This doctrine focuses on the partial knowledge of a particular aspect of an element (tattva) 6 due to which there is a definitive possibility of truth in every element (tattva). Hence, for Jainism, each principle and statement has to be understood with earnest sincerity and open-mindedness. Therefore, the Jains were writing commentaries for the purpose of augmenting engagement and discourse. In a more fanciful sense, the ācāryas maintained this tradition of commentaries on non-Jain texts for the sake of knowledge and did not bring in sectarian interests in between which lies in perfect sync with what Jaini has termed as ‘Anekāntic 4 upādhibhedopahitaṁ viruddhaṁ nārtheṣvasattvaṁ sad’vācyate ca | ityaprabudyaiva virtodhabhītā jaḍāstedakātahatāḥ patanti || (Anyayogavyavaccheda- Dvātriṃśikā 24) 5 ananta dharmātmakameva tattvamato’nyathā sattvamasūpapādam | iti pramāṇānyapi te kuvādikuraṅgasaṁtrāsanasiṁhanādāḥ || (ibid 22) 6 anekāntātmakaṁ vastu gocaraḥ sarvasaṁvidām | ekadeśaviśiṣṭo’rtho nayasya viṣayo mataḥ || (Nyāyāvatāra 29)

AN ANEKĀNTIC APPROACH … | 7 Spirit’. Their dedication allowed them to extract what they found to be right without the interference of sectarian conflicts or ideological differences. Shah has presented a few prominent examples of this commentarial tradition, where a special section mentions various commentaries written by Jain ācāryas on non-Jain works. One would note that the Jains were hugely interested in the Sanskrit epics and wrote commentaries on the epics like the Raghuvaṁśa and the Kumārasambhava of Kālidāsa and the Kirātārjuniya of Bhāravi. The Meghadūta-vr̥tti written by Merutuṅgasūri is a suitable example. Even the epics with devotional flavor were taken up for commentaries by the Jains such as the Sūryaśataka of Mayūra on which Hemasamudragaṇi wrote an avchūri in Sanskrit. An ancient manuscript of this commentary mentioned by Shah belongs to the year 1487 V.S. Other epics like Naiṣadha-mahakāvya of Śrīharṣa and Damyantīkathācampū were also subjected to commentaries by the Jain scholars. Commentaries on dramas like Anargharāghava Nāṭaka were written by scholars like Jinaharṣa. The place of these commentaries by Jains in the history of Sanskrit literature deserves separate and independent research. (Shah 22-23) Shah shows that the commentarial tradition found in the Jain Manuscript Culture also has significant interest in the fields of philosophy, logic and epistemology. Several commentaries were written on the Tarkabhāṣa like the Candrikā of Siddhichandragaṇi and that of Śubhavijaya. While a copy of the former commentary dates back to V.S. 1722, the copy of the latter one was made in year 1665 V.S. Another important text on which a number of commentaries are available in bhaṇḍāras is the Saptapadārthī of Śivāditya which belongs to the Vaiśeṣika Darśana. A commentary with Phakkikā on the Tarkasaṁgraha of Annamabhaṭṭa was written by Kṣamākalyāṇa, the manuscript of which mentioned by Shah belongs to a much later time period of 19th century CE. (Shah 23-24) These commentaries written by Jain scholars should not be seen only through the prism of Jain Manuscript Culture. But these commentaries should also be placed in the intellectual framework of the respective traditions of the texts on which they were written. Their contribution in the enrichment and enhancement of the concerned philosophies and thought systems also merits serious scholarly work which would again re-assert the uniquely placed significance of the Jain manuscript culture in the larger sphere of Indian intellectual discourse. The unique viewpoint of the Jain ācāryas through which they viewed these texts and gave their commentaries a distinctive flavor is a true indicator of the intellectual wealth which the Indian civilization has amassed in its long journey. To further expedite the viewpoint employed by the Jain scholars while writing commentaries on non-Jain works, we would look at the example of the commentary on the Kumārasambhavam written by Jharu Pandit titled as ‘Yaśodharanandini’. The manuscript of this commentary is found in the Oriental Institute of Baroda and, in fact, one of the earliest manuscripts of the collection. The commentary begins with the salutation to the vītarāga (om namo vītarāgāya) which is understandably a common feature of Jain works. The earlier mentioned expertise of Jain scholars in various fields of knowledge is very much visible in this commentary also wherein the author frequently cites Pāṇini for explaining the

8 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 grammatical operations and the Kāvyādarśa of Daṇḍī for elucidating upon the figures of speech (Wadekar 22-23) Such usage can be seen as a representative of the infusion between Jain thoughts and their implication in the essentially non-Jain sphere of literature and philosophy which was being subjected to commentaries by the Jains. To a reader’s eye, it might sound farfetched and even undeserving of an elucidation but, these were the methods through which the Jain writers were making their commentaries distinctive with a subtle Jain flavor. This was a novel style of intellectual engagement which certainly gave new dimensions to the discourse occurring among the various thought systems. Where was the Anekāntic Approach Absent? The previous sections dealt with this remarkable aspect of Jain manuscript culture. It meant that the manuscript culture that already held a very significant place in the Jain traditions of medieval India was also a medium of applying anekāntavāda in the field of intellectual discourse. While the abstract idea of anekānta remained as lofty as ever, the practical application of it in the manuscript culture was certainly influenced by contemporary changes. Two phenomena were evident in the practical realms of Jain manuscript culture: (1) the influence of sectarian conflicts present within Jainism and (2) the closed-door attitude which the Jains showed in the later medieval and early modern centuries. To gain a brief insight into how the sectarian conflicts had a say in the manuscript culture of the bhaṇḍāras, we would go back to the article of Kragh and see the Āmer Śāstrabhaṇḍāra as a sample piece of the influence of sectarian conflicts. While augmenting the idea of localized literary history, the author points out at the absence of the important Śvetāmbara texts in the Āmer Śāstrabhaṇḍāra which is an essentially Digambara repository. For instance, two of the most celebrated works of Hemcandra i.e. the Triṣaṣtīśalakāpuruṣa and the Yogaśāstra are absent from the bhaṇḍāra. Also, in the bhaṇḍāra, only two of the treatises are available of Haribhadra, another important Śvetāmbara author reflecting what the author terms as ‘sectarian selectiveness.’ The absence of the Śvetāmbara canonical texts which, probably, aren’t considered authentic by the Digambara sect is even more visible in the bhaṇḍāra. Even though the later writers working on Jainism have placed a great focus on the Śvetāmbara āgamic writings, there is a ‘complete nonappearance’ of these canonical texts easily visible. The author further says that such a nonappearance should not be considered unexpected because of the factional differences due to the differences over scriptural authenticity. (Kragh 36) The community that stored manuscripts of other schools in a liberal manner and even wrote commentaries on them did not follow the same approach while dealing with the texts belonging to other sects of its faith. Internal sectarian conflicts and differences led to seclusion and non-acceptance within a religious system which otherwise worked for the enhancement of knowledge traditions without sectarian concerns.

AN ANEKĀNTIC APPROACH … | 9 The closed-door approach followed by the Jains in respect to their manuscripts and bhaṇḍāras can be seen in the frequent noncooperation shown to the researchers who came to them for access to manuscripts in modern times. The local Jain communities in charge of the traditional libraries were often reluctant and suspicious of the western researchers. This closed-door uncooperative attitude did remain in some extent even after the rapid developments that took place in Jain studies and especially in the study of Jain manuscriptology. Dr. Balcerowicz gives several instances of this attitude encountered by him during his visit to several bhaṇḍāras. He describes a private Digambara manuscript collection at Idar, Gujarat with valuable texts present and narrates how he was the first outsider to gain access to this collection and getting to the collection was almost impossible (Balcerowicz 48). He notes similar tendencies among the laity of Rajasthan which remains largely uncooperative to anyone looking to access manuscripts: Rajasthan has a number of small private collections. Occasionally, their owners are wary of strangers and either claim to have no manuscripts at all or admit to having them but in the end, no one is ever given the privilege of seeing even a single leaf. (Balcerowicz 49) The situation needs not be seen with an entirely grim lens, as affirmed by the author himself who mentions the cooperation and support he received at the Jinakanchi Jain Mutt of Villupuram in Tamil Nadu but paint, at the same time; the rigid conservativeness of the local residing members of the community due to which there is a stringent negative view about giving outsiders an access to the preserved manuscripts. (Balcerowicz 50) This closed door and generally rigid approach poses another problem in front of us. The receptiveness and open-mindedness which the Jains had towards other thought systems undoubtedly signifies their willingness to engage and indulge in activities of knowledge but, the common laity and followers lived in a more practical landscape that was witnessing the challenges faced by social institutions in times of significant changes and upheavals. The changing social scenarios led to increasing rigidity, causing the scholarly as well as the lay section of the Jains, who both were historically open-minded in their manuscript culture became wary of letting the immense wealth of manuscript come out in front of others and acted to not let the knowledge stored in those manuscripts become a part of the intellectual engagement. A factor that would have worked in shaping this approach is the cautiousness which was forced upon the community in order to preserve the libraries in times of destruction and plunder. Conclusion How the historical process served the Indian thought system in larger senses was the major concern raised in the beginning. The Jain worldview is essentially shaped by the philosophy of anekānta which is an all-encompassing phenomenon and provides a base for all theories and thoughts developed by the Jains. Hence, in a nutshell, it wouldn’t be an exaggeration to say that the presence of anekānta in the Jain worldview is exemplified in the extensive manuscript culture of Jainism, as also observed by P.S. Jaini cited in this article before.

10 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 The peculiarity of this tradition was that it went on to serve knowledge beyond communitarian boundaries. It saw every form of knowledge as valuable and therefore important for preservation. Knowledge in itself irrespective of any other factors was revered and henceforth preserved. The identification of truth in every perspective inspired the Jains to vigorously interact with other schools and thought systems, the bhaṇḍāras being the centers where these engagements were taking place. As the reader observed, this approach towards knowledge was applied in two prominent ways – the practice of preserving manuscripts of non-Jain traditions and the practice of writing erudite commentaries on such manuscripts. The Jains were sincere custodians of Indian knowledge and made their invaluable contributions to the same. The receptiveness and liberal attitude of Jainism was exactly what Jaini termed as ‘anekāntic spirit’. This idea can also explain the motives behind the manuscript practices of the Jains and irrespective of the complex social realities, the objective behind such a rich manuscript culture and bhaṇḍāra tradition was, in definitive terms, the philosophy of anekānta and an intellectual tradition shaped in its mould. But, as history has it, no thought process or system can truly remain aloof from the complex changes of its times because of which their practice and application somehow diverges from the original line. This can be held true in the case of the Jain manuscript tradition which was visibly mounded according to the socio-sectarian needs of the community. The two phenomena we saw were actually the changes brought into force more by contemporary requirements rather than an actual change in philosophy. The anekāntic viewpoint towards engagement was largely maintained in medieval Jainism and the same is the case with the manuscript culture. In short, the Jains were ultimately serving Indian intellectual tradition. As mentioned earlier, the non-Jain texts present in the Jain bhaṇḍāras should be studied from the point of view of their importance and merit in their respective philosophical systems which can actually illustrate the influence that the Jain manuscript culture exerted over its contemporary discourse. The profound engagement that happened through the processes of preservation of and commentaries on manuscripts is also indicative of the gravity of interaction occurring among the various schools of Indian thought. Therefore, one can affirmatively propound that the Jain manuscript culture is a glorious epoch of India’s history of knowledge-based discourse and is unique in its own rights and the consequential enrichment of Indian intellect. References: Āśādhara. Dharmāmr̥ta Sāgāra. Ed. Kailashchandra Shastri. New Delhi: Bharatiya Jnanpith, 2018. Balbir, Nalini. "Functions of Multiple-Text Manuscripts in India: The Jain Case." Bausi, Friedrich, Maniaci. The Emergence of Multiple-Text Manuscripts. De Gruyter, 2019. 1–36. —. "Is a Manuscript an Object or a Living Being?: Jain Views on the Life and Use of Sacred Texts." The Death of Sacred Texts : Ritual Disposal and Renovation of Texts in World Religions, (2010): 107-124.

AN ANEKĀNTIC APPROACH … | 11 Balcerowicz, Piotr. "Digambara Jaina Collections of Manuscripts ." Centre of Jaina Studies Newsletter Vol.10 (2015): 48-50. Cort, John E. "The Jain Knowledge Warehouses: Traditional Libraries in India." Journal of the American Oriental Society 115.1 (Jan-Mar) (1995): 77-87. Divākara, Siddhasena. Nyāyāvatāra. Trans. Vijayamurti. Agas: Shrimad Rajchandra Ashram, 1998. Dundas, Paul. The Jains . Routledge, 2002. Hemacandra. Anyayogavyavaccheda- Dvātriṃśikā. Ed. Hargovind Das and Bechardas. Benaras: Dharmabhyudaya Press, VNS 2438. Jaini, Padmanabh. "Introduction to Vasudhara-Dharani: a Buddhist work in use among the Jainas of Gujarat." Jaini, Padmanabh. Collected Papers on Buddhist Studies. Delhi: Motilal Banarsidass, 2001. Jinasena. Harivaṁśa Purāṇa. Ed. Pannalal Jain. Delhi: Bharatiya Jnanpith, 2008. Kragh. "Localized Literary History: Sub-text and Cultural Heritage in the Amer Śāstrabhaṇḍār, A Digambara Manuscript Repository in Jaipur." International Journal of Jaina Studies 9.3 (2013): 1-53. Online. Nagarajaiah, Hampa. "The Influence of Jainism on early Kannada Literature Sheldon Pollock’s Work Language of Gods." International Journal of Jaina Studies 15.2 (2019): 1-24. Online. Peterson, P. "Detailed Report of Operations in Search of Sanskrit Mss In the Bombay Circle, August 1882-March 1883." Vol. 16: Vol. 41 of the Journal of the Bombay Branch of the Royal Asiatic Society. Extra Number (1883). Shah, U. P. Treasures of the Jain Bhandaras. Ahmedabad: L. D. Institute of Indology, 1979. Umaswami. Tattvarthasutra. Ed. Sukhalal Sanghavi. Varanasi: Parshwanath Vidyapeeth, 1993. Wadekar, M.L. "The Rare Manuscript of Jhāru Paṇḍita’s Commentary on the Kumārasambhavam of Kālidasa." Contribution of the Jainas to Sanskrit and Prakrit Literature. Ed. Jitendra Shah, Dinanath Sharma Vasantkumar Bhatt. Shreshthi Kasturbhai Lalbhai Smarak Nidhi, 2008. 21-25.

SAMYAGDARŚANA: THE KEY TO LIBERATION IN JAIN THOUGHT Sushma Singhvi* Abstract While all philosophies look into the proximity of the self, the Jain philosophy provides a detailed description of the right belief that is attained with the true knowledge of the self. The respective karmas are suppressed or eliminated, and the soul embarks on the journey of complete annihilation. The present paper defines samyagdarśana, and discusses its types, characteristics, kinds, transgressions, and limbs for a multi-faceted knowledge of this concept. Samyagdarśana is the sure-shot solution to the problem of ignorance or delusion and this paper provides a versatile discussion on it. The process of the soul taking place in the background with all types of material and psychic dispositions is also discussed in technical terms. Introduction Man’s attempt to explain widely different human conditions has yielded religious and philosophical systems of incredible diversity. Within a given cultural environment, however, it is usually possible to discover certain core beliefs “given” accepted by nearly all thinkers of that culture, which underlie the multitude of conflicting doctrinal developments. Examining the history of Indian thought serves as a compelling example of this phenomenon; indeed, we can properly understand the doctrines of virtually all Indian schools as efforts to encompass consistently, within a soteriological framework, the implications of two basic assumptions: i. Man has been forever bound in a state of suffering. ii. This bondage is fundamentally due to some spiritual ignorance. This ignorance receives various names: avidyā among the Buddhists, aviveka in the Sāṁkhya, mithyātva in Jainism. In every case, however, it represents a misunderstanding or lack of awareness of one’s “true nature”, as well as of the factors, which cause that nature to be hidden from manifestation. Thus, it follows that the elimination of ignorance provides the key whereby the shackles of bondage, hence of suffering, can be removed. Now, certain challenges arise. How does an individual, bound in suffering since time immemorial, find the impetus to break away from delusion and embark on a transformative journey? What are the conditions that could bring about this momentous shift, conditions that have never been present before? These are among the most difficult questions that any soteriological system must face, for each possible answer presents its own set of problems. If, for example, the factors required turning a soul away from delusion and towards salvation that has been eternally present in that soul in some potential, then we must seek the crucial external * Emeritus Professor, Department of Prakrit and Sanskrit, Jain Vishva Bharati Institute (Deemed University), Ladnun, email: [email protected]

14 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 causes, which bring those potentialities into a manifest state. Can the soul, moreover, in any way influence the appearance of such “efficient causes”, or does it remain totally at their mercy, languishing helplessly in bondage until some force beyond its control brings them into play? Jainism, one of the ancient religious traditions of India, is characterized by its profound emphasis on self-realization and self-reliance. This paper delves into the Jain solution to selfrealization, focusing on the pivotal concept of samyagdarśana, often translated as right belief or right faith. Samyagdarśana is central to Jain philosophy, representing a profound realization of the self and a firm belief in the fundamental principles of Jainism. The research explores the intricacies of samyagdarśana and its definitions as articulated by various Jain ācāryas and scriptures. It investigates the characteristics of right belief, examining the foundational principles that guide a Jain practitioner on the path to self-realization. The paper delves into the ten kinds of samyaktva, shedding light on the diverse aspects of right belief and how it manifests in an individual's spiritual journey. Additionally, the study explores the signs, transgressions, and limbs associated with samyagdarśana, providing a comprehensive understanding of its significance in Jain thought. The significance of samyagdarśana in Jain philosophy lies in its role as the starting point for a śrāvaka (layman) on the path to spiritual enlightenment. Understanding the nuances of right belief is crucial for comprehending the moral code of conduct in Jainism. This paper seeks to fill a gap in existing research by providing a detailed exploration of samyagdarśana, its characteristics, and the transformative impact it has on an individual's spiritual journey. Perhaps more than any other Indian religious tradition, Jainism is imbued with a commitment to self-realization. Thus, Jains have found both theistic (grace) and fatalistic (sudden escape) doctrines repugnant, for these doctrines not only negate the efficacy of the tīrthaṁkaras' path, but they totally deny soul’s ability to influence its own future. Samyagdarśana and its definitions Samyagdarśana is rendered as right belief, right faith, right attitude, or right conviction. From the absolute point of view (niścaya naya), samyagdarśana means a sense of realization of self.1 From the practical point of view (vyavahāra naya), it means a firm belief in the true fundamental principles of Jainism.2 Practical right belief (vyavahāra-samyagdarśana) is realized at the same time as absolute right belief (niścaya-samyagdarśana). The nature of samyagdarśana as defined and expressed in different scriptures in their works is given as follows: ● The Uttarādhyayana3 defines samyaktva (samyagdarśana) as belief in the nine realities. 1 appā appammi rao sammāiṭṭhī havei phuḍu jīvo | jāṇaï taṁ saṇṇāṇaṁ caradihaṁ cāritta maggo tti || (Bhāvapāhuḍa 5.31) 2 āptāgamatattvānāṁ śraddhānādbhavati samyaktvam | vyapagatāśeṣadoṣaḥ sakalaguṇātmā bhavedāptaḥ || vyavahārasamyaktvasvarūpākhyānametat | (Tātparyavr̥tti on Niyamasāra 5) 3 tahiyāṇaṁ tu bhāvāṇaṁ sabbhāve uvaesaṇaṁ | bhāveṇaṁ saddahaṁtajsa sammattaṁ taṁ viyāhiyaṁ || (Uttarādhyayanasūtra 28.15)

SAMYAGDARŚANA... | 15 ● Kundakunda pronounces the nature of samyagdarśana in different terms. In Darśanapāhuḍa4 , he defines samyagdarśana as a firm belief in the six substances and nine categories/realities. In Mokṣapāhuḍa5 , he reiterates that samyagdarśana is belief in the dharma devoid of violence, in faultless deity, and the way of life, prescribed by the omniscient. In Niyamasāra6 , samyagdarśana is explained as a belief in liberated souls, Jain scriptures, and Jain principles. In Rayaṇasāra7 , samyagdarśana is called to be the essential jewel and the root of the great tree of liberation. ● Svāmī Kārtikeya added belief in non-absolutism as a condition for samyagdarśana. He held that the nature of nine realities can be rightly ascertained with the help of validity (pramāṇa) and viewpoint (naya).8 ● Umāsvāti, who is followed by Amṛtacandra and Nemicanda Siddhāntacakravartī, defines samyagdarśana as belief in the seven realities as comprehended in Jainism.9 ● Samantabhadra10 defines samyagdarśana as belief in true deities, true scriptures, and true teachers as against the three follies of belief in pseudo-deities, pseudo-scriptures, and pseudo-teachers. The eight essentials of right faith and the necessity of freedom from three types of follies and eight types of pride for a right believer are the vital components of samyagdarśana. Characteristics of Right Belief Right Criterion or Right Belief, according to Jainism, is the manifestation of the following characteristics: praśama or śama (calmness or tranquility), saṁvega (absence of hankering), anukampā (compassion) and āstikya (belief in the existence of soul forever, karman etc.). 11 Right belief is the starting point of the life of a layman (śrāvaka). The essence of a religion is determined by the nature of belief upheld in it. The moral code of conduct of a religion is 4 chaha davva ṇava payatthā paṁcatthī satta tacca ṇiddiṭṭhā | saddahaï tāṇa rūvaṁ so saddiṭṭhī muṇeyavvo || (Darśanapāhuḍa 1.19) 5 hiṁsārahie dhamme aṭṭhārahadosavajjie deve | ṇiggaṁthe pavvayaṇe saddahaṇaṁ hoi sammattaṁ || (Mokṣapāhuḍa 6.90) 6 attāgamataccāṇaṁ saddahaṇādo havei sammattaṁ | vavagaya asesadoso sayalaguṇappā have atto || (Niyamasāra 5) 7 sammattarayaṇasāraṁ mokkha-mahārukkha-mūlamidi bhaṇidaṁ | taṁ jāṇijjadi ṇicchaya-vavahāra-sarūvado bheyaṁ || (Rayaṇasāra 4) 8 jo taccamaṇeyaṁtaṁ ṇiyamā saddahadi sattabhaṅgehiṁ | loyāṇa paṇhavasado vavahārapavattaṇaṭṭhaṁ ca|| jo āyareṇa maṇṇadi jīvājīvādi ṇavavihaṁ atthaṁ | sudaṇāṇeṇa ṇaehi ya so saddiṭṭhī have suddho || (Kārtikeyānuprekṣā 311-312) 9 ‘tattvārthaśraddhānaṁ samyagdarśanam’ (Tattvārthasūtra 1.2) 10 śraddhānaṁ paramārthānāmāptāgama-tapobhr̥tām | trimūḍhāpoḍhamaṣṭāṅgaṁ samyagdarśanamasmayam || (Ratnakaraṇḍa Śrāvakācāra 4) 11 saṁvegapraśamāstikyakāruṇyavyaktalakṣaṇam | sarāgaṁ paṭubhirjñeyamupekṣālakṣaṇaṁ paramam || (Amitagati Śrāvakācāra 2.66)

16 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 necessarily based on the nature of the belief propounded there. The mental and moral discipline prescribed for a layman in Jainism is inspired by the five criteria of belief:12 1. Praśama (calmness or tranquility): An excited person, who becomes the victim of his own ill-considered thoughts and actions, and is overcome by such negative ideas as that of rage, hatred, and jealousy, cannot focus his energies with a single-minded devotion to the purpose of liberation. Calmness comes from the realization of the true aim of life. 2. Saṁvega (Absence of hankering): A true aspirant of liberation is not only detached from all worldly pleasures but is also afraid of them because these allurements can take him away from the right path. This comes from the realization of the fact that happiness comes from within and not from outside, hence he remains absent from hankering. 3. Nirveda (indifference): A true aspirant is completely detached from all worldly attachments. 4. Anukampā (Compassion): A right believer is not a bigoted, hard-hearted, and bitter person but has respect for all, is willing to let others lead a happy life, and has a tendency to prove helpful in the miseries of others. He understands the equality of all. 5. Āstikya (Belief in the existence of soul forever, karman etc.): He has friendship for all (maitrī) but feels special bondage of kinship for those who are spiritually advanced (pramoda). Those who are away from the truth, he tries to improve their karma. But if they do not listen to him, he does not develop any hatred for them; he rather becomes indifferent to them (mādhyasthya). Besides these five primary moral qualities, a right believer is asked to renounce eight types of pride (mada), which are: the position of relatives on the maternal side (jāti-mada), the position of relatives on the paternal side (kula-mada), beauty (rūpa-mada), strength (bala-mada), austerities (tapa-mada), knowledge (vijñāna-mada), wealth (aiśvarya-mada) and honor (prabhutā-mada).13 The spiritual awakening of belief of a person sometimes takes place after a prolonged association with saints and study of religious literature. It can also take place spontaneously without any effort. This right view is technically called samyagdarśana which we have termed as right belief. Belief, in essence, is a kind of knowledge based on the vision of reality. In Jainism, this belief is explained as the consequence of lessening the intensity of passions such as anger, pride, deceit, and greed. These passions have a deluding belief. They act as impediments to spiritual awakening. These impediments are due to karman, which covers and mutilates the inherent qualities of the soul. Ten kinds of Samyagdarśana Samyagdarśana, depending on the curiosity of the inquisitor, can be understood as ten types (Uttarādhyayanasūtra 28.16-27): 12 śama-saṁvega-nirvedā'nukampā'stikyalakṣaṇaiḥ | lakṣaṇaiḥ pañcabhiḥ samyak samyaktvamupalakṣyate || (Yogaśāstra 2.15) 13 jñānaṁ pūjāṁ kulaṁ jātiṁ, balamr̥ddhiṁ tapo vapuḥ | aṣṭāvāśritya mānitvaṁ, smayamāhurgatasmayāḥ || (Ratnakaraṇḍa Śrāvakācāra 25)

SAMYAGDARŚANA... | 17 1. Nisaggarui (nisargaruci): Spontaneous belief in living being (jīva), non-living thing (ajīva), merit (puṇya), demerit (pāpa), influx (āsrava), stoppage (saṁvara) etc. in the framework of substance, attributes and modes, as propounded by the Jina. 2. Uvaesarui (upadeśaruci): Firm belief in the above-mentioned tenets based on the instructions of a follower (with imperfect knowledge) of the Jina or the Jina himself. 3. Āṇārui (ājṅāruci): Belief in the command (of the enlightened one) as a result of the suppression / destruction of love, hatred, delusion and ignorance. 4. Suttarui (sūtraruci): Firm belief resultant upon the deep study of a variety of scriptures. 5. Bīyarui (bījarui): Belief that permeates from a single word through all other words, like a drop of oil poured in water spreads over the entire surface. 6. Abhigamarui (abhigamaruci): Belief arising from a deep understanding of the scriptural law. 7. Vitthārarui (vistāraruci): Belief arising from a detailed study of everything through various organs of knowledge and different standpoints. 8. Kiriyārui (kriyāruci): Belief arising from a genuine active interest in the three gems namely belief (darśana), knowledge (jñāna), and conduct (cāritra), as well as penance, modesty, truth, careful conduct and restraining. 9. Saṁkhevarui (saṁkṣeparuci): Belief arising from a brief study of the scriptural lore, which is free from obstinate attachment to wrong views, even though not well versed in them. 10. Dhammarui (dharmaruci): Belief arising from a deep understanding of the ontological realities, the scriptural lore, and the moral and mental discipline. Although attained due to different types of reasons, all of the above types of samyagdarśana lead to the same path of liberation. The five transgressions (aticāras) of Sammatta Samyagdarśana refers to purity of belief but there are a few reasons that, if occur, spoil the right belief but samyagdarśana remains intact14: 1. Śaṅkā (doubt about the variety of the tenets propounded by the Jina in part or as whole) 2. Kāṅkṣā (desire of mundane material or para-mundane material) 3. Vicikitsā (misdirected intelligence resulting in doubt about the outcome of a spiritual discipline) 4. Mithyādṛṣṭi-praśaṁsā (appreciation of followers of heretical creeds) 5. Mithyādṛṣṭi-saṁstava (association with heretical teachers) The fourth transgression differs from the fifth in as much as the former means secretly thinking admiringly of wrong believers, whereas the latter means announcing the praise of wrong believers in speech or action. These transgressions are identified and removed to sustain the right belief. The Eight Limbs of Samyagdarśana 14 ‘śaṅkākāṅkṣāvicikitsā'nyadr̥ṣṭipraśaṁsāsaṁstavāḥ samyagdr̥śṭeraticārāḥ’ (Tattvārthasūtra 7.23)

18 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 The firmness of an aspirant’s belief is indicated by the following eight qualities, which are essential characteristics of samyagdarśana. All these characteristics are present in the aspirant together and make the faith complete and effective: 15 a) Nissaṁkiya (niḥśaṅkita): Absence of doubt in the variety of the tenets propounded by the Jina in part or as a whole. The right believer, because of this quality, is free from the seven fears of this life, another life, death, pain, accident, absence of protection, and open spaces. 16 This shows a state of complete fearlessness, which is necessary for a moral life. b) Nikkaṁkhiya (niḥkāṅṣita): Absence of appreciation of worldly pleasures or having no desire for them. It comes from the firm belief that worldly enjoyments are ephemeral, fraught with miseries, root of sins and evils. A right believer, therefore, has a detached view of life. According to Amṛtacandra, he has a non-absolutistic attitude and avoids a one-sided view.17 c) Nivvittigicchā (nirvicikitsā): Absence of doubt in the result of spiritual discipline. A right believer should not have any repulsion from the impurity of the body of a person possessed of three jewels.18 d) Amūḍhadiṭṭhi (amūḍhadṛṣṭi): Un-deluded belief. A right believer does not follow the wrong path even if it may sometimes lead to seemingly favorable results. He dissociates himself from that person who follows the wrong path.19 This is not out of any hatred for them but because of the possible dangers of deviating from the right path by their association. He does not recognize violence to be right under any fear or greed. He avoids pseudo-guru, pseudo-deva, pseudo-scripture, pseudo-conduct, and common false conceptions. e) Uvavūhaṇa (upabr̥ṁhaṇa): Confirmation of belief. The right believer should perpetually endeavor to increase his spiritual qualities.20 Another name for these characteristics is uvaūha (upagūhana) which means concealing one’s own merit and demerits of others. 15 nissaṅkiya nikkaṅkhiya nivvitigicchā amūḍhadiṭṭhi ya | uvavūha thirīkaraṇe vacchalla pabhāvaṇe aṭṭha || (Uttarādhyayanasūtra 28.31) 16 sammaddiṭṭhī jīvā, ṇissaṁkā hoṁti ṇibbhayā teṇa | sattabhayavippamukkā jamhā tamhā du ṇissaṁkā || (Samayasāra 228) 17 ihajanmani vibhavādīnyamutra cakritvakeśavatvādīn | ekāntavādaduṣit-parasamayānapi ca nākāṅkṣet || (Puruṣārthasiddhyupāya 24) 18 “yadvā viciktsā nindā sā ca sadācāramuniviṣayā, yathā – asnānena prasvedajalaklinnamalatvāt durgandhivapuṣa eta iti” (Svopajñavr̥tti on Yogaśāstra 2.17) 19 kāpathe pathi dukhānāṁ, kāpathasthe'pyasammatiḥ | asaṁpr̥ktiratnutkīrtirmūḍhā dr̥ṣṭirucyate || (Ratnakaraṇḍa Śrāvakācāra 14) 20 dharmo'bhivarddhanīyaḥ sadātmanomārdavādi vibhāvanayā | paradoṣanigūhanamapi vidheyamupabr̥ṁhaṇaguṇārtham || (Puruṣārthasiddhyupāya 28)

SAMYAGDARŚANA... | 19 f) Thirīaraṇa (sthitikaraṇa): Steadfastness of belief. Any time anyone may be tempted by passions to follow the wrong path. It is the duty of the aspirant to re-establish him and others on the right path by reminding him of its glory.21 g) Vacchala (vātsalya): Affection. It includes respect for spiritual principles and for those who follow them.22 One must be devoted to meritorious persons, show respect to them, and speak nobly. h) Prabhāvanā: Glorification of belief.23 One should try to propagate the truth to others also through charity, austerity, devotion, profound learning, by such means as are suited to the time and place. It may be observed here that the first five characteristics pertain to the individual life of the aspirant whereas the last three pertain to the social aspect of religion. The Process of Samyagdarśana There is always a tendency in the soul to run away from the circle of worldly existence as every soul realizes it is suffering in the cycle of births. But this tendency is thwarted by a centripetal force of delusion that keeps the soul tracing the circumference of the world process. This centripetal force consists of the passion of attraction (rāga) and repulsion (dveṣa) or rather the perverted attitude (mithyātva) towards truth. The centrifugal tendency is the soul’s inherent capacity for emancipation, that is, the characteristic potency of the soul, which remains unhindered or unobscured. It is this centrifugal tendency that ultimately leads the soul to the right path, to the virtuous ones only, because different individuals have different degrees of power manifested in them. The soul, during the course of its eternal wanderings in various forms of existence, sometimes is possessed of an indistinct vision of its goal and feels an impulse from within to realize it. The impulse is a kind of manifestation of energy, technically known as adhaḥ-pravṛtta karaṇa (low-tended volition). It is not always effective and so does not always invariably lead to spiritual advancement. But sometimes it is so strong and irresistible that it goads the soul to come to grip with the centripetal force and to weaken it to an appreciable extent in the struggle that ensues. Here the soul is face to face with what is known as granthi or the Gordian knot of intense attachment and repulsion. If the impulse is strong enough to cut the knot, the soul is successful in the struggle and ought to be emancipated sooner or later within a limited time. 21 darśanāccaraṇādvāpi, calatāṁ dharmavatsalaiḥ | pratyavasthāpanaṁ prājñaiḥ, sthitīkaraṇamucyate || (Ratnakaraṇḍa Śrāvakācāra 16) 22 svayūthyānprati sadbhāvasanāthāpetakaitavā | pratipattiryathāyogyaṁ, vātsalyamabhilapyate || (ibid 17) 23 “prabhavati jainendraṁ śāsanam, tasya prabhavataḥ prayojakatvaṁ prabhāvanā” (Svopajñavr̥tti on Yogaśāstra 2.16)

20 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 The struggle consists of the process including low-tended volition (adhaḥ-pravṛtta karaṇa), unprecedented volition (apūrva-karaṇa), and similar volition (anivṛtti-karaṇa). 24 By low-tended volition, the soul is confronted with the concentrated force of the passions, and the other two volitions enable the soul to overpower and transcend the force. The force of passion was there from all eternity. But it is only on some occasions that the soul is feelingly conscious of this force. Such consciousness means coming face to face with the knot (granthi). This consciousness is the work of the initial process of volition. During this process, the soul undergoes progressive purification every instant and binds the karmic matter of appreciably less duration. Furthermore, there is an increase in the intensity of the bondage of auspicious karmas accompanied by a decrease in the intensity of the bondage of inauspicious karmas. Simultaneously, many already acquired karma are shed vociferously. As a result, the soul gets an indistinct vision of the goal of its tiresome journey. This may be thought of as the implication of the conception of granthi and the soul’s coming face to face with it. Originally, the soul lies in a state of spiritual slumber. Gradually it awakens and becomes selfconscious while on its voyage of four destinies. Moral and spiritual consciousness dawns only when it is sufficiently conscious of and confronted with the force that has eternally been keeping it ensnared and entrapped. But this consciousness alone is not sufficient to enable the soul to overcome the force. A more powerful manifestation of energy is necessary for the purpose. The soul that lacks this requisite energy fails to fulfill the mission and withdraws before the force. It is only the soul having the requisite energy by way of the process of the three volitions at the end of which the soul develops such spiritual strength as is destined to gradually develop and lead it to the final emancipation. In the process of unprecedented volition, that lasts only for less-than-forty-eight minutes (antarmuhūrta) 25, the soul passes through such states as it never experienced before (apūrva). The soul had considerably reduced the duration and intensity of the karmas in the process of low-tended volition, and reduces them still further in the unprecedented volition. The three volitions are spiritual impulses that push the soul to fulfill its mission and realize the goal. And this is possible only if the soul can reduce the duration, intensity and mass of the karmic matter associated with it. What the soul did automatically without any moral or spiritual efforts until now, it now does consciously with spiritual exertion. During the process of similar volition, the soul undergoes such purification, that has a colossal effect on the duration and intensity of the bondage of new karmas as well as the accumulated ones. This is made possible by the following four sub-processes: 26 1. Sthiti-kāṇḍaka ghāta: Destruction of the duration of accumulated karma per antarmuhūrta 24 “iha bhavyānāṁ trīṇi karaṇāni bhavanti, tadyathā – yathāpravr̥ttakaraṇam, apūrvakaraṇam, anivartikaraṇaṁ ceti” (Viśeṣāvaśyaka Bhāṣya-Br̥hadvritti 1202) 25 tiṇṇi sahassā satta ya sayāṇi tehattariṁ ussāsā | esa muhutto bhaṇio savvehiṁ aṇaṁtanāṇīhiṁ || (Anuyogadvārasūtra 106) The duration of 3773 inhales and exhales by a healthy and young person is called a muhurta. One muhurta is equal to 48 minutes, and antarmuhurta is less than that. 26 guṇaseḍhīguṇasaṁkaṭhidirasakhaṁḍā apuvvakaraṇādo | guṇasaṁkameṇā sammā-missāṇaṁ pūraṇo tti have || (Labdhisāra 53)

SAMYAGDARŚANA... | 21 2. Anubhāga-kāṇḍaka ghāta: Destruction of the intensity of accumulated karma per shorter antar-muhūrta 3. Guṇaśreṇī Nirjarā: The construction of a complex series of the groups of karmic atoms, arranged in geometric progression with an incalculable common ratio, transplanted from the mass of karmic matter that would have come to rise after an antarmuhūrta for the sake of their premature exhaustion by fruition. 4. Guṇa-saṁkramaṇa: The soul undergoes yet another sub-process known as Guṇasaṁkramaṇa which means transference of karmic matter. This process transfers a portion of the karmic matter of the inauspicious type of karma to some other types of karma. The mass of karmic matter thus transferred increases every moment until the end of the apūrvakaraṇa process. This process does not take place during samyagdarśana but during further spiritual stages when apūrvakaraṇa takes place again. There are, thus, four characteristic sub-processes in the process of unprecedented volition. At the end of this process the knot (granthi) is cut, never to appear again. The process of lowtended volition leads one face to face with the knot and the process of similar volition which occurs after unprecedented volition leads the soul to the verge of the dawn of the first enlightenment that comes in a flash on account of the absolute subsidence of the karmic matter of delusion (mithyātva) or belief-deluding karma (mohanīya karma). The soul undergoes the same sub-process during the process of antaḥ-karaṇa27, whereby the soul divides the karmic matter of the belief-deluding karma into two parts that was to come into rise after similar volition. In the first of the two stages, the soul forces into rise during the last few instants of similar volition while the rise of the second part is postponed for an antarmuhūrta during which no karmic matter of the belief-deluding karma is allowed to rise and produce its effect on the soul. Thus, at the end of the process of similar volition, the beliefdeluding karma has no effect on the soul for an antar-muhūrta. This antar-muhūrta is the period when the souls enjoy the first dawn of enlightenment or the spiritual vision or right belief i.e., samyagdarśana or samyaktva. Conclusion Those who do not possess spiritual enlightenment are supposed to be dwelling in false belief. An inquisitive, according to Jain philosophy, can try to get rid of false belief by either suppressing the deluding karma (mohanīya karma) or destroying it completely. Since at first, the destruction of this karma is not possible, one may suppress it and further himself on the spiritual journey. Eventually, he will destroy the deluding karma (mohanīya karma) completely and attain the ideal stage of purity and detachment. The process seems to be long and tedious but the inquisitive enjoys staying close to himself (herself) which furthers him on the path of liberation. With the right belief in oneself, the right belief in the right deities, the right scriptures, and the right teachers are automatically developed. After this, he will take vows, observe penance, and attain liberation while enjoying his enlightenment. 27 Internal subsidence by spiritual thought and activity causing Right Knowledge.

22 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 References: Amitagati. Amitagati Śrāvakācāra. Trans. Bhagchand. Jaipur: Bharatvarshiya Anekant Vidvat Parishad, 1989. Amr̥tacandra. Puruṣārthasiddhyupāya. Trans. Vijay K. Jain. Dehradun: Vikalp Printers, 2012. Cakravartī, Nemicandra Siddhānta. Labdhisāra . Agas: Shri Paramshrut Prabhavak Mandal Shrimad Rajchandra Ashram, 2002. Hemacandra. Svopajñavr̥tti Vibhūṣitaṁ Yogaśāstram. Ed. Jambuvijaya. Mumbai: Jain Sahitya Vikas Mandal, 1977. —. Yogaśāstra. Ed. Muni Nemichandra. Trans. Padmavijaya. Delhi-Meerut: Shri Nirgrantha Sahitya Prakashan Sangh, 1990. Hemacandrasuri, Maladhāri. Viśeṣāvaśyaka Bhāṣya-Br̥hadvritti. Ed. Hargivind. Benaras: Dharmabhyudaya Press, VNS 2438. Jain, Hemachandra, ed. Samayasāra: Amr̥tacandrakr̥ta Ātmakhyāti aura Jayasenakr̥ta Tātparyavṛtti Ṭīkādvayopetaḥ. Trans. Hukamchand Bharill. Kota: SParas Moolachand Chatar Chairitable Trust, 2010. Kārtikeya, Svāmi. Kārtikeyānuprekṣā. Ed. A. N. Upadhye. Trans. Kailashchandra Shastri. Agas: Shrimad Rajchandra Ashram, 2005. Kundakunda. "Bhāvapāhuḍa." Aṣṭapāhuḍa. Trans. Pannalal Sahityacharya. Varanasi: Bharatvarshiya Anekant Vidvat Parishad, 2004. —. "Darśanapāhuḍa." Aṣṭapāhuḍa. Trans. Pannalal Sahityacharya. Varanasi: Bharatvarshiya Anekant Vidvat Parishad, 2004. —. "Mokṣapāhuḍa." Aṣṭapāhuḍa. Trans. Pannalal Sahityacharya. Varanasi: Bharatvarshiya Anekant Vidvat Parishad, 2004. —. Niyamasāra. Trans. Uggar Sain. Delhi: Bharatiya Jnanpith, 2006. —. Rayaṇasāra. Ed. Balbhadra Jain. New Delhi: Digamber Jain Sabha, 1999. —. Samayasāra. Trans. Vijay K. Jain. Dehradun: Vikalp Printers, 2012. Muni, Madhukar, ed. Anuyogadvārasūtra. Beawar: Agam Prakashan Samiti, 2014. —. Uttarādhyayanasūtra. Ed. Madhukar Muni. Trans. Rajendra Muni. Beawar: Shri Agam Prakashan Samiti, 2012. Padmaprabhamaladhārideva. Tātparyavr̥tti on Niyamasāra. Trans. Aryika Jnanmati. Hastinapur: Digambar Jain Trilok Shodh Sansthan, 1985. Samantabhadra. Ratnakaraṇḍa Śrāvakācāra. Trans. Vijay K Jain. Dehradun: Vikapl Printers, 2016. Umāsvāti. Tattvārthasūtra. Varanasi: Parshvanath Vidyapith, 1993.

JAIN ETHICAL PRACTICES AND THEIR SOCIAL RELEVANCE Paramita Majumder (Sengupta)* Abstract The terms ‘ethics’ and ‘morality’ are closely connected. Moral practices help to develop virtuous habits in human society. In the modern day, violence and moral devaluation are great threats but the Jain philosophical school, through its universal ideologies of nonviolence, truth, and pluralism, has played a pivotal role in imbibing ethical values within us. Jainism shows that societal as well as personal conflicts could be resolved through these values. By asserting that one can only have partial knowledge about reality, one can eradicate their ego and resolve societal, political, and communal conflicts. This paper sheds light on the ethical theories of Jainism which are helpful in moral upliftment. Introduction The main goal of Indian philosophical schools, except Cārvāka, is to provide ways of getting rid of worldly bondage. Among nine Indian philosophical schools Buddhism and Jainism have not accepted the Vedic rituals to attain salvation. They put much emphasis on the selfenlightenment of human beings. They believed that by following certain moral paths men can enhance their inner strength which will help them to prosper in a positive way. For this reason, these two schools were included in Śramaṇa tradition. Like, Brahminism they do not believe in any superstitious rituals and bloodshed in the name of religious performance. They encouraged their disciples to perform philanthropic work as a part of attaining salvation. Though Buddhism and Jainism were not identical regarding their philosophical views, they do resemble each other in disciplining human lives through certain ethical conducts. The term ‘Jain’ is derived from the term ‘Jina’ which means to conquer worldly passions and desires. Persons who have conquered their lust for worldly objects and attained salvation are called Jina (Sarkar 51). Followers of such victorious persons (jinas) are called Jains. Jain philosophy could be considered a human-centric philosophy because the main aim of this philosophy is to show ways through which humans can achieve positive inner development. To fulfill this purpose, Jain ācāryas have propagated the doctrine of anekāntavāda (nonabsolutism) which teaches lessons of respecting other’s views. According to anekāntavāda, every entity possesses infinite attributes, which includes similar as well as dissimilar characteristics, and is characterized by a simultaneous operation of origination (utpād), decay (vyaya) as well as permanence (dhrauvya). 1 An ordinary man can never have complete knowledge of an object. We can only know a particular dimension among the multiple dimensions of objects. The complete knowledge of an object can be grasped by omniscient only. So, it is mere foolishness to be involved in conflicts regarding the real nature of things. Ύ Assistant Professor, Department of Philosophy, Gurudas College, Kolkata, email: [email protected] 1 yenotpādavyayadhrauvyayuktaṁ yattatsadiṣyate | anantadharmakaṁ vastu tenoktaṁ mānagocaraḥ || (Ṣaḍdarśanasamuccaya 57)

24 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 Jainism holds that this world is conceived as permanent from the point of view of substance or ‘dravya’ and at the same time it is also conceived as changing or momentary from the point of view of modes or ‘paryāya’.2 According to Jainism, it is important to understand the relativity of all knowledge to avoid violent conflicts. The followers of Jain philosophy believed that to understand the nature of reality, it is not enough to gain metaphysical knowledge only. Human beings must follow the paths of moral upliftment for spiritual development. Unless and until humans can attain this spiritual development, the true essence of the world and life will remain beyond the bounds of their knowledge. The main ethical teachings of Jainism are ahiṁsā (non-violence) and satya (truth). As violence has become a threat to modern human society, it is relevant to discuss Jain ethics to find out the solution to this problem. This discussion has been carried out through different sections. In the first section, the metaphysical background of Jain's ethical views has been discussed. In the next section, the discussion about the Jain theory of Karma and moral conduct have been taken care of. In the following section, the moral teachings of Jain philosophy for householders have been discussed and, in this section, the focus has also been on the relevance of following the moral teachings of Jain philosophy, in modern society. In the present paper the ethical teachings of Jainism have been discussed to show ways towards achieving holistic societal development. The present paper aims to show positive ways of inner development for common people. Another objective of this paper is to find out whether the ethical lessons of Jainism is relevant to the modern society. To fulfill these purposes secondary data of Jain ethics has been collected from different books and scholarly articles. Jain Ethics and its relation to their Metaphysical views Ethical discussion usually comprises rules regarding our moral conduct. A strong moral character helps human beings to prosper in a positive way. Jain philosophy though did not ignore the importance of the metaphysical knowledge of the world and reality, but it holds that human life must be disciplined through certain moral practices. According to Jainism, development of moral character and knowledge about reality are related to path of spiritual purification or liberation. 3 Holistic development of moral conduct helps men to realize the true nature of reality and at the same time, the proper understanding of the truth also helps men to choose their ethical paths of moral upliftment. According to Jain ethics, human actions are the root cause of all bondages.4 They have bifurcated the universe into two categories: jīva (living) and ajīva (non-living). 5 The essential nature of the soul is infinite intuition (anantadarśana), infinite knowledge (anantajñāna), 2 ‘utpāda-vyaya-dhrauvyayuktaṁ sat’ (Tattvārtha Sūtra 5.29) 3 ‘samyag-darśana-jñāna-cāritrāṇi mokṣamārhaḥ’ (ibid 1.1) 4 ‘kāyavāṅmanaḥ karmayogaḥ | sa āsravaḥ |’ (ibid 6.1-2) ‘sakaṣāyatvājjīvaḥ karmaṇo yogyān pudgalānādatte | sa bandhaḥ |’ (ibid 8.2-3) 5 ‘jīvamajīvaṁ davvaṁ jiṇavarasaheṇā jeṇa ṇiddiṭṭhaṁ’ (Dravyasaṁgraha 1)

JAIN ETHICAL PRACTICES… | 25 infinite bliss (anantasukha) and infinite energy (anantavīrya) along with many other attributes.6 Space (ākāśa) and time (kāla) are included within ajīva. 7 When this conscious self gets attached to the non-self, it becomes bound. The reason behind the soul getting attached to gross matter lies in the nature of actions performed by human beings. In Jain Philosophy, human passions lie behind any action and are termed as ‘kaṣāya’.8 Whenever men perform action with anger, pride, deceitfulness, greed, indiscipline and negligence, the soul attracts material particles in accordance with the nature of actions towards it and becomes bound. Thus, the nature of action along with Karmic particles is the cause of the bondage of the soul. Jain philosophers believe in the seven-fold fundamental realities, and the flow of Karmic particles (āsrava) and the bondage (bandha) of soul are the third and fourth fundamental realties, respectively9 . As per Jainism to get rid of worldly bondage the flow of Karmic or material particles should be checked (saṁvara). 10 Jain philosophers held that human beings must have control over their thoughts and action to check this flow of material particles. Jainism holds that along with saṁvara, it is also important to destroy those karmic particles (nirjarā) which are already accumulated by the soul. According to this philosophy, to destroy those karmic particles which are already accumulated by the soul, human beings have to follow the path of penance.11 When Karmic particles are destroyed completely, soul starts to realize its own essence of consciousness. This state when jīva gets rid of the bondage of karmic particles is the state of liberation which is the seventh fundamental truth of Jain philosophy12. So, from the above discussion, it could be concluded that human actions are the sole cause of all miseries. It is true that virtuous or good actions are able to bring worldly happiness and bad actions (vice) will bring unhappiness. But bifurcation between good and bad actions from materialistic point of view, cannot destroy the bondage of soul. For this reason, Jain philosophers have encouraged human beings to perform actions with detachment to achieve ultimate salvation. Since it is quite difficult for common people to perform actions with complete detachment, Jainism holds that people should at least restrict their actions by some moral principles. Thus, one can achieve positive inner development. Moral conducts in Jain Ethics and Theory of Karma Common people usually seek happiness in this worldly life. They usually want to live a life which is void of miseries. In that case queries may arise regarding the distinct role of Jain ethics 6 daṁsaṇaṁ aṇaṁtaṇāṇaṁ aṇaṁtavīriya aṇaṁtasukkhāya | sāsayasukkha adehā mukkā kammaṭṭhabaṁdhehiṁ || (Bodhapāhuḍa 12) 7 ajjīvo puṇa ṇeo puggala dhammo adhamma āyāsaṁ | kālo puggala mutto rūvādiguṇo amutti sesā du || (Dravyasaṁgraha 15) 8 sakaṣāyatvājjīvaḥ karmaṇo yogyān pudgalānādatte | sa bandhaḥ |’ (Tattvārtha Sūtra 8.2-3) 9 ‘jīvājīvāsravabandhasaṁvaranirjarāmokṣastattvam’ (ibid 1.4) 10 ‘āsravanirodhaḥ saṁvaraḥ’ (ibid 9.1) 11 ‘tapasā nirjarā ca’ (ibid 9.3) 12 bandhahetvabhāvanirjarābhyām | kr̥tsnakarmakṣayo mokṣaḥ || (ibid 10.2-3)

26 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 to eradicate human sufferings. It should be kept in mind that in Jain philosophy material possessions are not considered as the right source of mental happiness. In human society it is often observed that people with lots of material possessions are leading an unhappy and disturbed life, whereas people with little possessions are living a blissful and calm life. Jain philosophers are more concerned about our spiritual upliftment so that permanent mental bliss could be achieved. To achieve the state of permanent bliss, the theory of karma came into existence. The Law of Karma plays an important role behind the Jain Ethics. According to the Law of Karma every action of human beings give rise to certain result. No action is destroyed without producing any result. Thus, the Law of Karma is based on the theory of causality. According to Jainism the nature of the result of an action is determined by the nature of intention of the doer. They held that even good action done with bad intention can produce misery for the doer. The main aim of Jain ethics is to make people morally trained so that they can perform actions without any attachment to achieve salvation. Since it is difficult for common people to perform actions without any attachment, through the teachings of Jain ethics they could be trained to perform actions with good intention. According to Jainism if an action is performed with good intention, it still produces results, but the results appear to be less miserable for human beings.13 According to Jain philosophers, excessive attraction towards sensual pleasure distracts human mind from the positive aspect of life. So, to lead a virtuous life man must learn to control their desire towards materialistic pleasure. As per Jainism human beings have to follow certain path to diminish the attraction towards negative pleasure. This path according to them comprises of Right Faith (samyag-darśana), Right Knowledge (samyag-jñāna) and Right Conduct (samyakcāritra), which are together known as triratna (three jewels). 14 They have put much emphasis on the practice of Right Conduct (samyak-cāritra) to achieve liberation (mokṣa). By observing this three-fold samyaktva (righteousness), everybody can find out the right path to lessening the miseries of life. A renowned Indian philosopher Hiriyanna, in his book ‘Outlines of Indian Philosophy’, says: “It is not merely the discipline for the ascetic that is characterized by such rigour; that for the householder also, comparatively speaking, is so” (Hiriyanna 166). According to Jain philosophers, among these three, Right Faith (samyag-darśana) means firm belief in deity (āpta/deva), scripture (āgama/śāstra) and the preceptor (guru). 15 Unless people have faith in Jain teachings, they cannot be encouraged to follow the path of moral conducts. Right knowledge (samyag-jñāna) means to have proper ideas about the seven fundamental realities of Jainism.16 According to Jainism, though practicing right conducts paved the way to 13 kammamasuhaṁ kusīlaṁ suhakammaṁ cāvi jāṇaha susīlaṁ | kiha taṁ hodi susīlaṁ jaṁ saṁsāraṁ pavesedi || sovaṇṇiyaṁ pi ṇiyalaṁ baṁdhadi kālāyasaṁ pi jaha purisaṁ | evaṁ jīvaṁ suhamasuhaṁ vā kadaṁ kammaṁ || tamhā du kusīlehi ya rāgaṁ mā kāhi mā va saṁsaggiṁ | sādhīno hi viṇāso kusīla-saṁsaggi-rāgeṇa || (Samayasāra 145-147) 14 ‘samyag-darśana-jñana-cāritrāṇi mokṣamārgaḥ’ (Tattvārtha Sūtra 1.1) 15 śraddhānaṁ paramārthānāmāptāgamatapobhr̥tām | trimūḍhāpoḍhamaṣṭāṅgaṁ samyagdarśanam || (Ratnakaraṇḍa Śrāvakācāra 4) 16 jīvājīvasutattve puṇyāpuṇye ca bandhamokṣau ca | dravyānuyogadīpaḥ śrutavidyālokamātanute || (ibid 46)

JAIN ETHICAL PRACTICES… | 27 self-liberation, without having Right Faith and Right Knowledge about people would never be encouraged to follow the path of Right Conduct (samyak-cāritra). 17 Hence it could be concluded that these three paths in consolation can show ways to lessen the worldly miseries. According to Jainism, abstinence from violence (hiṁsā), falsehood (asatya), stealing (caurya), unchastity (kuśīla) and possessiveness (parigraha) is Right Conduct. 18 In other words, ahiṁsā (non-violence), satya (truthfulness), asteya (non-stealing), brahmacarya (celibacy) and aparigraha (non-possession) are known as vratas (vows). 19 Among these five vows, Jain philosophy has emphasized the practice of ahiṁsā (non-violence) the most. They have implemented the practice of ahiṁsā (non-violence) in an absolute manner. According to Jainism, ahiṁsā (non-violence) does not mean refraining from physical violence only but it means absence of mental and oral violence also.20 Jains want to protect both living and nonliving beings through the performance of ahiṁsā (non-violence). Jainism has put restrictions on consuming animal meat and fish as everyday food to protect beings with more than one sensory organ. To avoid consumption of meat is one of the eight fundamental virtues of Jainism.21 Jainism suggests consuming vegetables as per necessity in everyday food because plants have only one sense organ. As per Jainism even the micro-organs should be taken care of non-violently. Therefore, ascetics of many subsects of Jainism use to cover their mouths with a piece of cloth (muhapaṭṭī) to prevent harm towards micro-organs. In Jain philosophy ahiṁsā (non-violence) does not mean only the abstention of violence, rather it also means to do philanthropic work for others’ wellbeing (Praśnavyākaraṇā Sūtra 2.1.107). According to Jainism, satya (truth) means to abandon lying. Along with the abandonment of lying Jain philosophers have preached the importance of avoiding hate speech also to spread the positivity. 22 Asteya (non-stealing) means to avoid stealing other’s possession through deception.23 Brahmacharya or performing celibacy means to keep control over our sexual desire24 and aparigraha (non-possession) means to be content with whatever we have.25 Jain philosophers have encouraged humans not to desire the unnecessary things. They hold that humans should put a boundary over their materialistic desire to lessen the worldly miseries. Like Buddhism, in Jainism also two-fold moral trainings have been prescribed. One is for 17 mohatimirāpaharaṇe darśanalābhādavāptñjñānaḥ | rāgadveṣanivr̥ttyai caraṇaṁ pratipadyate sādhuḥ || (ibid 47) 18 hiṁsānr̥tacauryyebhyo maithunasevāparigrāhbhyāṁ ca | pāpapraṇālikābhyo viratiḥ sañjñasya cāritram || (ibid 49) 19 ‘hiṁsā-nr̥ta-steyā-brahma-parigrahebhyo viratairvratam’ (Tattvārtha Sūtra 7.1) 20 saṅkalpākr̥takāritamananādyogatrayasya carasatvān | na hinasti yattadāhuḥ sthūlavadhādviramaṇāṁ nipuṇaḥ || (Ratnakaraṇḍa Śrāvakācāra 53) 21 madyaṁ māṁsaṁ kṣaudraṁ pañcodumbaraphalāni yatnena | hiṁsāvyuparatikāmairmoktavyāni prathamameva || (Puruṣārthasiddhyupāya 61) 22 garhitamavadyasaṁyutamapriyamapi bhavati vacanarūpaṁ yat | sāmānyena tredhā matamidamanr̥taṁ turīyaṁ tu || (Puruṣārthasiddhyupāya 95) 23 ‘adattādānaṁ steyam’ (Tattvārtha Sūtra 7.15) 24 ‘yadvedarāgayoigānmaithunamabhidhīyate’ (Puruṣārthasiddhyupāya 107) 25 ‘mūrcchā parigrahaḥ’ (Tattvārtha Sūtra 7.17)

28 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 house-holders and the other is for ascetics. According to Jainism, ascetics will follow the above mentioned five vows in rigorous manner which is considered for them as pañcamahāvrata (major vows) while the householders can follow these vows in less rigorous manner. So, for them, following above mentioned five vows is considered as anuvrata (minor vows). 26 Compromised ways of following five vows and its relevance in householders’ life Jain ācāryas have prescribed two-fold conduct: sakala (complete) and vikala (partial). Ascetics, who have renounced worldly possessions, follow complete conduct and householders, having possessions, follow partial conduct.27 Householders by following these vows can restrict their unrestrained materialistic desires. Since modern people do not have any control over selfish desires, they have to face several negative situations. If a householder follows these vows, he or she can lessen the negativities of life. Householders can follow the vow of non-violence by not killing mobile living beings deliberately, by refraining themselves from suicide, feticide, and untouchability. They should also not join any institution which is attached with violent activities. Householders should avoid cruel behavior to fellow beings. If householders can put restrictions on their violent attitude, then it will also help to lessen the rate of violence in larger fields. In Jain philosophy the vow of truth (satya) is also implemented in relaxed way for common people. A common person may not follow this vow in an absolute sense but by following this vow they can maximize the truthfulness in their attitude. In Jainism it has been told that people should avoid deceiving others.28 If common people can maintain transparency in their attitude towards others, society will also prosper in a positive way. According to Jainism, to follow the vow of non-stealing people should avoid appropriation of stolen goods, unlawful dealing in goods, mixing genuine goods with imitations, and using false weights and measures. 29 People should be ethical in doing their jobs. If people could be trained in this way to behave honestly then everybody’s right in the society could be protected. As householders have the compulsion to expand family, so it is not possible for them to follow the vow of celibacy in the strict sense. Jain philosophy holds that a householder should be satisfied with his/her own married spouse. One can put restrictions on their unbridled sexual desire by avoiding adultery and prostitutes. They should not attach themselves to any perverted sexual activities.30 If people can have control over their excessive sexual desires, then the crime rate regarding sexual abuse in society could also be checked. 26 ‘hiṁsā-nr̥ta-steyā-brahma-parigrahebhyo viratairvratam | deśasarvato'ṇumahatī’ (ibid 7.1-2) 27 sakalaṁ vikalaṁ caraṇaṁ tatsakalaṁ sarvasaṅgaviratānām | anāgārāṇāṁ vikalaṁ sāgārāṇāṁ sasaṅgānām || (Ratnakaraṇḍa Śrāvakācāra 50) 28 paiśunyahāsagarbhaṁ karkaśamasamañjasaṁ pralapitaṁ ca | anyadapi yadutsūtraṁ tatsarvaṁ garhitaṁ gaditam || (Puruṣārthasiddhyupāya 96) 29 cauraprayogacaurārthādānavilopasadr̥śasanmiśrāḥ | hīnādhikavinimānaṁ pañcāsteye vyatīpātāḥ || (Ratnakaraṇḍa Śrāvakācāra 58) 30 na tu paradārān gacchati na parān gamayati ca pāpabhīteryat | sā paradāranivr̥ttiḥ svadārasantoṣanāmāpi|| anyavivāhakaraṇānaṅgakrīḍāviṭatvavipulatr̥ṣaḥ | itvarikāgamanaṁ cāsmarasya pañca vyatīcārāḥ || (ibid 59- 60)

JAIN ETHICAL PRACTICES… | 29 The ultimate goal of Jain ethical teachings is to achieve liberation (mokṣa) but it is not easy for common people to reach that highest divine stage. It could be suggested though that their ethical teachings are applicable to resist the moral devaluation of common people. Common people having worldly attachments may not achieve detached attitude in absolute sense, but by practicing these moral conducts they can be trained to perform actions with good intention. It is important to keep control over our negative attitudes and emotions to bring positive prosperity in society. From this point of view, it could be said that the practical relevance of Jain ethics is to help lay people to learn certain moral values which are beneficial for their holistic development. Conclusion Jainism has not conceived the world and reality in an isolated manner. According to them, it is important for all persons to understand the interdependency of all beings. This understanding will help people to develop a moral attitude towards the world. This kind of moral attitude helps to bring a sustainable development in the society. In modern days most of the time, people remain engrossed in their own needs and desires. For this reason, they fail to understand that to bring positive prosperity it is not only enough to fulfill their own needs, but they should take care of others also. Jain ethics, through the practice of ahiṁsā (non-violence), satya (truthfulness), asteya (non-stealing), brahmacarya (celibacy) and aparigraha (nonpossession), provide people the lessons of taking care of others. The lesson of ahiṁsā (nonviolence) as preached by Jainism helps us to understand the worthiness of living through an inter-connected way. The ethical lessons of Jainism encouraged people to respect others’ views which is helpful to get rid of all conflicting situations. Nowadays people often involve themselves in religious, political and social conflicts. These kinds of conflicting situations give rise to violent activities which is detrimental to the holistic development of human society. If human beings can learn the lessons of inclusivity of Jain philosophy, these conflicts do not arise at all. Jainism has encouraged men to uplift themselves from selfish attitude to selfless attitude. Since Jain philosophy has taught people to take care of both humans and non-humans non-violently, their theory of non-violence is useful to protect nature also. Ecological crisis has become burning issue in today’s world. Hence in this situation the ethical teachings of Jainism have got great relevance in the modern human society. Human beings are usually interested in enhancing their own possessions, but Jain philosophy through its moral training can enable a person to sacrifice self-happiness for the sake of prosperity of others. Common people by practicing the moral conducts of Jain ethics can achieve inner development to create a society which is void of violence, deceitfulness, excessive passion and greed. So, it can be concluded that the ethical teachings of Jainism are quite relevant to create a future society where equal development of all humans could be ascertained. References Amr̥tacandra. Puruṣārthasiddhyupāya. Ed. Vijay K. Jain. Dehradun: Vikalp Printers, 2012. Bhargava, Dayanand. Jaina Ethics. New Delhi: Motilal Banarasidass, 1968. Haribhadra. Ṣaḍdarśanasamuccaya. Ed. Mahendra Kumar Jain. New Delhi: Bharatiya Jnanpith, 1981.

30 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 Hiriyanna, M. Outlines of Indian Philosophy. New Delhi: Motilal Banarasidass, 1993. Kundakunda. Samayasāra. Trans. Vijay K. Jain. Dehradun: Vikalp Printers, 2012. Kundakunda, Ācārya. "Bodhapāhuḍa." Kundakunda, Ācārya. Aṣṭapāhuḍa. Sagar: Bharatavarshiya Anekant Vidvat Parishad, VN 2516. Muni, Madhukar, ed. Praśnavyākaraṇā Sūtra. Beawar: Shri Agam Prakashan Samiti, 2013. Nemicandra. Dravyasaṁgraha. Trans. Nalini Balbir. Mumbai: Hindi Granth Karyalay, 2010. Samantabhadra. Ratnakaraṇḍa Śrāvakācāra. Trans. Vijay K Jain. Dehradun: Vikapl Printers, 2016. Sarkar, Tamoghno. Dhrupadi Bharatiyo Dorshon. Kolkata: Santra Publication, 2022. Umāsvāti. Tattvārtha Sūtra, That Which IS. Trans. Nathmal Tatia. New Delhi: Motilal Banarsidass Publishers Pvr, Ltd., 2007.

BOOK REVIEW THE PATH TO INNER PEACE: MASTERING KARMA Author: Subhash Jain Publisher: Mantra Books, Winchester, UK and Washington, USA Year: 2022, Edition: First, Pages: ix+133, Price: USD 13.95 Reviewer: Alka Jain* Peace is the eternal need of man. The concept of peace is known to mankind even before the development of the civilizations of this world. In the modern world, which is full of anxiety, tension, worries and uneasiness, the search for peace becomes all the more important. Peace is significant for mankind because it brings harmony not only to his personal inner life but also to his outside journey with and in society. Thus, the two levels of the term peace have developed the conceptual framework for many scholars to develop their scholarly ideas based on these two components separately. That component of the peace that inspires inner balance is generalized as inner peace and inspiration for love through peace has come closer to the concept of world peace. All philosophies of the world aspire to increasing this inner and outer peace. If we look at Indian philosophies, they are more inclined toward inner peace (keeping Cārvāka philosophy as an exception in mind) and outer peace is a biproduct of the inner peace because when inner peace is experienced by all, outer peace will inevitably appear in the world. This is the reason that many scholars have attempted to explore the depths of this inner peace. Jain philosophy aims at internal bliss and inner peace as the ultimate and only goal of a human being. Perhaps this is the reason that Subhash Jain has chosen the Jain viewpoint to investigate the conception of inner peace. Subhash Jain completed his PhD from University of Madras and has incorporated the information he collected on mastering karma and attaining inner peace during his research to develop the content of the book “The Path to Inner Peace: Mastering Karma”. The book is divided into fourteen chapters where each chapter dwells deeper and deeper in terms of philosophy. The narrative technique incorporates the session-wise conversations of a fictional character Jason (the disciple) with another character Guru (the teacher) in the story titled ‘Jason is becoming the master of karma doctrine’ throughout the book. In the first chapter, titled ‘Ways to Understand Karma’, Jason starts to understand the purpose of life. He also starts pondering on thoughts like: why do terrible things happen to good people? Why do we perform different actions? And how do we find inner peace? He reaches out to the Ύ Bhagwan Mahavira Prakrit Fellow 2022-23, International School for Jain Studies, Pune; Presently working as Professor, Taxila Business School, Jaipur. email: [email protected]

32 | ISJS-Transactions, Vol. 7, No. 2, April-June, 2023 guru to find the answers with the help of a telephone number shared by Ajay (another fictional character) and learns karma doctrine from him. Jason meets guru in the second chapter ‘General Nature of Substance’ where they discuss about logical reasoning that develops to the understanding the existence of God. The author has incorporated everyday examples to implement the metaphysical model. In his meetings with the guru, Jason realizes a key feature that although the substances are permanent, their modes get destroyed. Thus, nothing lasts forever whether these are circumstances, events or objects. The guru differentiates sound from touch, taste, smell, and color as sound is not a property of matter, it is a form of energy, hence itself a matter. In the third chapter ‘Constituents of Living Beings’, the guru explains that scientists cannot create even a single protocell. Being a philosophical book, some of its parts may not be that innovative, but the guru makes it clear that the non-physical mind is soul while physical mind is the mode of matter. The further chapters also present some enlightening Jain concepts like the goal of one’s life is mokṣa, not heaven; the soul has three intrinsic properties of knowledge, spiritual power and inner peace and one extrinsic property of moha, etc. While the first few chapters set the background for the metaphysical model of karma doctrine, the later ones discuss karma in an explicit manner. The book beautifully explains that consequences of actions are not always punishments but can also be rewards. The style of the book makes reader put himself in the shoes of Jason and have questions while reading the discussions, and then not only Jason but also the reader gets the answers. Some of the concepts are illuminating like karmic particles are much finer than the body cells of living beings, and that they can penetrate the body through the spaces between cells. Karmic debt is another interesting term explained in the book saying, “each of us has an account in the universal karmic bank and our net karmic debt at any time depends on our actions” (p.84) Making a choice between the two – maximization of wealth to experience episodes of physical happiness, and maximization of the duration of inner peace – is the key idea of the book. The book answers vital questions like – Can one suppress other karmas besides belief deluding karma? Can any living being attain liberation? Does the Karma doctrine deal with ethics? and many more. If Jason could understand how to control internal and external conduct by selfdisciplinary methods, so could a reader easily understand the same. The role of karma and its control over one’s life is discussed in light of multiple other factors. The book imbibes that health, wealth and happiness are somewhat related with karma doctrine but not entirely dependent on it as it states that happiness is an intrinsic quality of the soul, not the body. Covid-19 is also related to karmic debt in the book. By the end of the book, Jason is no longer a disciple, and so do the readers feel matured and satisfied with a clearer picture of the functions of karma and its engagement with our soul.

Book Review: THE PATH TO INNER PEACE | 33 The book incorporates a relevant technique for the young generation of today, who is well equipped with information through various search engines on the internet. Jason is first asked by the guru to go to the internet for the answers. Then the guru gives him conceptual understanding. This way the information is converted into knowledge with a strong base of science to understand spirituality. It would have been better if the relationship of inner peace and the karma doctrine was established in the initial chapters only so that it does not make the reader wait for substantial information. The author could have used a model or a diagram to formulate the relationship between cognition, affection and conation clear to the readers, but he sticks to the monotonous dialog style throughout his books. But the narrative style helps the reader to visualize his/her own self in the character of Jason who is full of questions and doubts. This way the reader is converted into a satisfied seeker. The author has opted to follow the same style throughout the book which makes the narration a little boring. Overall, the book must be appreciated for giving a purely philosophical doctrine of karma in such a style that it appears like a story and keeps the reader engaged. This may prove useful for all the beginners who wish to analyze the Jain Karma Doctrine.

International School for Jain Studies 'ISJS' is a leading institution for academic studies of Jainism setup in 2005. Its mission is to introduce academic studies of Jainism in the universities globally. So far more than 1000 participants from 315 universities/schools/ institutes of 38 countries primarily from the USA have attended our programs. ISJS also conducts seminars, undertakes funded research projects, and publishes papers and books on various aspects of Jainism and its application in today’s society. ISJS is associated with a number of universities and research organizations and works closely with leading scholars of Jainism.