Pathways to Peace: Siddha in Jainism and the Process of Becoming in Process Philosophy

The Process philosophy developed in the early 20th century by Alfred North Whitehead (1861-1947) presents a relational perspective on reality. It emphasizes that everything in the universe is dynamically interconnected—each element influences and is influenced by others. Moreover, Whitehead discusses peace as a process of the “becoming of the being.” This experience of peace, which “comes as a gift,” represents the “intuition of permanence” attained once “high consciousness is reached” (Whitehead, Adventures of Ideas 284-5). This state aligns closely with the Jain concept of the siddha, which assures permanent bliss.

In Jainism, “the end of the [spiritual] journey is mokṣa, the liberation of the perfect soul (siddha), free from all karmic material” (Petit 99). Jain philosophy emphasizes that every soul has the inherent potential to realize its true nature, encouraging individuals to strive for self-realization and liberation. A siddha has transcended the cycle of birth and death, eradicated all karma—material particles as well as emotions that anchor one to the empirical world—and achieved infinite attributes.

In this paper, I argue that peace, as described in Process philosophy, and the state of siddha in Jainism correspond in several ways. However, a fundamental distinction lies in their concepts of the soul and liberation. To support this argument, I examine the points of convergence between the two philosophies.

The concept of God as a "chain of momentary events" in Process philosophy bears similarities to the idea of the siddha in Jainism, who also undergoes a chain of modes (paryāya), characterized by origination and destruction at every moment, while existing in a state of eternal bliss. This idea is common to all substances that constitute reality (Tattvārthasūtra 5.30). Furthermore, Whitehead says that “God is not to be treated as an exception to metaphysical principles; he is their chief exemplification” (Whitehead, Process and Reality 347). This implies that Whitehead perceives God as part of this world, subject to the same metaphysical principles that govern all entities. Similarly, in Jainism, although the siddha has transcended the migratory world, they remain subject to the metaphysical principle of change. In Jain philosophy, the siddha represents the ultimate state attainable by a soul upon liberation, wherein all karmic particles are annihilated. This ultimate state still undergoes the processes of origination and destruction while retaining its permanence (Br̥had-Dravyasaṁgraha  14). At this stage, no further transitions are required—the final state is realized.

The similarities between Process and Jain philosophies are evident in the dipolar nature of God in Process Philosophy and the dual perspectives on substances in Jainism. According to Whitehead, God has a dipolar nature, consisting of a primordial aspect (abstract and eternal) and a consequent aspect (concrete and temporal) (Whitehead, Process and Reality 87). In Jainism, the practice called naya offers two viewpoints: the substantial viewpoint (dravyārthika naya) which sees a substance as permanent and timeless with infinite attributes, and the modal viewpoint (paryāyārthika naya) which highlights constant origination and destruction (Sarvārthasiddhi 1.6.21.1). The siddha,as part of the universe, undergoes origination and destruction while maintaining permanence. From the dravyārthika naya, the siddha is eternal and unified with its soul-particles. In contrast, the paryāyārthika naya views the siddha as undergoing constant change with its modes (Jain 219, 227). These two viewpoints are the two poles of the existence of a siddha and hence strike a similarity in the outlook of a divine in both the Process and the Jain philosophies. 

The Process thought and Jain concept share common ground in Whitehead's idea of prehensions. Prehensions, as introduced by Whitehead, describe how entities in the universe interact and relate. They are fundamental units of experience, involving the subjective grasp of others’ attributes, contributing to an entity's reality. This concept highlights the interconnected and process-oriented nature of reality, where everything is in a constant state of becoming (Whitehead, Process and Reality 19). 

In Jainism, the ultimate state of the siddha is attained through pure meditation (śukla dhyāna), focusing on the soul and its attributes. This practice involves the inactivity of body, speech, and mind (yoga), bringing the soul to a state of stillness within itself (Br̥had-Dravyasaṁgraha, 56). Śukla dhyāna consists of four progressive stages leading to liberation: meditation on varied contents (pṛthaktva vitarka), on one object (ekatva vitarka), subtle physical activity (sūkṣma kriyāpratipāti), and the cessation of all activity (samucchinna-kriyānivartī) (Jñānārṇava 39.15-16/681). This paper explores these stages and their relation to the process of prehensions towards concrescence.

In Process philosophy, meditation aligns individuals with the ongoing process of becoming, fostering creativity and interconnectedness. Both philosophies see meditation as a transformative practice—attuning consciousness to deeper realities through spiritual purification (Jainism) or creative unfolding (Process philosophy). The themes of interconnectedness, becoming, and creative emergence unify these two philosophical systems.

References

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