The Misery – its what, why and how
Summary
The article "The Misery – its what, why and how" by Pradyumna Kumar Jain explores the concept of salvation (moksa) in Jain philosophy. The subject is the nature, cause, and process of attaining moksa. The main argument is that salvation is a self-restored state of the soul, free from the shackles of karma and devoid of six types of defects. It is described as both something and nothing, an ocean of infinitude from the soul's own viewpoint and a symbol of total blankness from the 'other's' perspective. The evidence and sources discussed include various Jain texts and concepts. The author cites the G.S. (Jiva Kanda), A. Kh. 0290, M.Pd, S.s, T. S, A. Kh. K. Kavya, Panc., Sr., and Nsr. The cause of salvation is presented as twofold: from the real point of view, the soul itself is the cause of its own salvation, whereas from the practical point of view, the check (samvara) and annihilation (nirjara) of karmas are the cause. The process of salvation starts through reason (prajna), which is the most native attribute of the soul, leading to right conduct, perfect knowledge, intuition, bliss, and power. The article details the three poises of spiritual progression: dehatman, antaratman, and paramatman. The purest state of the soul is termed complete annihilative knowledge (ksayika-jnana) relatively and perfect knowledge (kevala-jnana) absolutely. This liberated state is reached at the thirteenth and fourteenth stages of spiritual progression (gunasthanas), where the soul attains spiritual salvation (bhava moksa) and material salvation (dravya moksa). The author also compares the idea of kevala-jnana with the Super-Mind of Sri Aurobindo, noting similarities in the reconciliation of unity and division and the evolution of consciousness, though differing slightly in the mode of the process.
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Conclusion
This article elucidates salvation (moksa) as the soul’s perfection, characterized by freedom from karmic shackles and the absence of defects, while also being indescribable and beyond material terms. The cause of salvation is twofold: the soul itself as the absolute cause, and practical processes like the check and annihilation of karmas. The path to salvation begins with reason (prajnā), leading to the purest conduct, perfect knowledge, and intuition. This progression culminates in the state of kevala-jñāna, the highest stage of spiritual development, which integrates universal and particular, and is compared to Sri Aurobindo’s Super-Mind. The significance lies in its profound philosophical framework, offering a unique perspective on the deliverance of the soul from matter and the ultimate realization of its essential nature.