Balak Ke Jivvichar

Here is a comprehensive summary of the Jain text "Balak ke Jivvichar" (Child's Understanding of Souls) by Munishri Prashamrativijayji, based on the provided text:

This book, "Balak ke Jivvichar," is designed to impart fundamental Jain teachings about the soul and life to young children. The author, Munishri Prashamrativijayji, aims to provide children with a systematic understanding of spiritual concepts, recognizing that modern education often focuses on worldly matters. The Hindi translation of this book, originally in Gujarati, was skillfully undertaken by Sadhvi Vipuldarshitashriji.

The book emphasizes the importance of this spiritual education for children, who are likened to "little kings" capable of bringing immense joy or distress. The author contrasts the superficiality of attending school (paying fees, learning many subjects with constantly changing books) with the profound and lasting benefit of attending a Jain pathshala (where no fees are paid, and valuable knowledge is gained, often from a single foundational text studied over years). The book expresses concern about the future of children who might only receive worldly-minded education, questioning their ability to remain grounded in Jain principles through mere stories.

Core Concepts and Structure:

The book systematically introduces key Jain concepts, moving from the fundamental understanding of the soul to the complexities of existence and classification of living beings.

1. Jeev Vichar (Understanding of the Soul): The book begins by defining the soul (Jeev) as consciousness. It explains that by contemplating the soul, one recognizes oneself as a soul and also the souls of others. This recognition allows for understanding the past, which in turn brings caution to the present and awareness for the future. It establishes that every soul is born, lives, dies, and transmigrates to the afterlife (parlok). The text highlights that the Jeev Vichar scripture provides a complete identification of the soul and that its study is essential for practicing Jeevdaya (compassion for living beings) and Ahimsa (non-violence), which are central to Jainism.

2. Char Gati (Four States of Existence): The book explains that souls come from and go to the parlok (afterlife or previous/next existence). Since we don't know our origin or destination in the parlok, fear arises. By studying Jeev Vichar, one understands the vast world of the parlok, which is divided into four states:

   • Manushyagati (Human Realm): The current realm of the reader.
   • Devagati (Celestial Realm): A favorable state.
   • Tiryangchagati (Animal/Sub-human Realm): An unfavorable state.
   • Narakgati (Hellish Realm): The most unfavorable state. The book teaches that good deeds in this life (ihlok) lead to better states in the next life (parlok), while bad deeds lead to unfavorable states.

3. Do Shakti (Two Powers): The soul possesses infinite powers, but two are highlighted:

   • Jeevan Shakti (Life Force): The ability to live, breathe, and have a beating heart. This is absent in non-living things (jad), which only endure.
   • Anubhav Shakti (Power of Experience): The ability to experience through the five senses (Indriyas): touch (sparsh), taste (ras), smell (gandh), sight (roop), and sound (shabd). These are facilitated by the respective sense organs (skin, tongue, nose, eyes, ears). Non-living things lack this ability.

4. Paanch Indriya (Five Sense Organs): This section elaborates on the five sense organs and how they enable experience. It reiterates that only souls possess these powers, differentiating them from inert objects.

5. Paanch Indriya (Classification based on Sense Organs): This chapter details the classification of beings based on the number of sense organs they possess:

   • Ekindriya (One-sensed): Possess only the sense of touch (e.g., earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, plant-bodied beings). These are also called Sthavar (immobile).
   • Viklendriya (Partially-sensed): Beings with two, three, or four sense organs.
     • Beindriya (Two-sensed): Touch and taste.
     • Teindriya (Three-sensed): Touch, taste, and smell.
     • Chaurindriya (Four-sensed): Touch, taste, smell, and sight.
   • Panchendriya (Five-sensed): Possess all five senses. These are collectively called Tras (mobile) beings, as they can move and escape danger.

   The book then summarizes the understanding so far: we are souls, Tras beings, Panchendriya beings, and are currently in the human realm (Manushyagati).

6. Ayushya (Lifespan): This section introduces the concept of lifespan (Ayushya) for different categories of beings. It lists the maximum lifespans for various types of souls, from Ekindriya to Panchendriya in different realms, using units like days, months, years, palyopam, and sagaropam. It explains that palyopam and sagaropam are used for exceedingly long durations.

7. Prithvi Kay (Earth-bodied Souls): This chapter explains that the earth we walk on is inhabited by Ekindriya souls. These souls experience pain but cannot move to escape it. The earth's maximum lifespan is 22,000 years. The text stresses the importance of treating the earth with care and avoiding harm to its beings, noting that paved roads, house floors, and heavily trafficked areas might have fewer living earth-bodied souls.

8. Ap Kay (Water-bodied Souls): Water is also described as containing Ekindriya souls with the sense of touch. They cannot move to avoid harm. Water's maximum lifespan is 7,000 years. The text urges minimizing water wastage and pollution to avoid harming water-bodied souls.

9. Teu Kay (Fire-bodied Souls): Fire, including sparks and flames, is considered to contain Ekindriya souls. They experience heat through touch and are dependent on external factors for movement. Their maximum lifespan is three days. The text emphasizes caution when using fire and electricity, as their use can cause harm to these souls.

10. Vayu Kay (Air-bodied Souls): Air, wind, and storms are home to Ekindriya souls. They experience touch and are moved by external forces. Their maximum lifespan is 3,000 years. The text advises against actions that forcefully disturb the air, like creating strong winds unnecessarily, to minimize harm to air-bodied souls.

11. Vanaspati Kay: Pratyek (Individual Plant-bodied Souls): Plants, trees, flowers, and fruits are described as Ekindriya souls that are Sthavar. They possess the sense of touch and are rooted in one place. Pratyek Vanaspati refers to plants with individual souls. Their maximum lifespan can be 10,000 years. The text emphasizes carefulness in interacting with plants to avoid causing them pain.

12. Vanaspati Kay: Sadharan (Common Plant-bodied Souls): These are souls that inhabit a single body collectively, sharing birth, life, and death. They are also known as Anantkay. The text highlights that harming Sadharan Vanaspati results in immense sin because of the countless souls involved. Examples include root vegetables like potatoes and onions, and fungi.

13. Ekindriya ki Pehchan (Identification of One-Sensed Beings): This section lists specific examples of Prithvi Kay (minerals, gems), Ap Kay (various forms of water), Teu Kay (fire sources, electricity), Vayu Kay (air phenomena, sounds), Sadharan Vanaspati (underground roots, certain fungi), and Pratyek Vanaspati (all visible plants).

14. Beindriya (Two-Sensed Beings): These are Tras beings that can move and possess touch and taste senses. Examples given include shells, worms, and certain aquatic creatures. The text emphasizes recognizing and avoiding harm to them.

15. Teindriya (Three-Sensed Beings): These Tras beings have touch, taste, and smell senses. They can move and escape danger. Examples include ants, lice, and certain insects. The text stresses the importance of recognizing and avoiding harm to them.

16. Chaurindriya (Four-Sensed Beings): These Tras beings have touch, taste, smell, and sight. Examples include scorpions, bees, flies, and butterflies. The text highlights their ability to move and the need to avoid causing them harm.

17. Panchendriya Manushya (Five-Sensed Humans): Humans possess all five senses and a mind (man). They can think, feel emotions, and have a physical body. Humans have the capacity to perform great good (merit, punya) or great evil (demerit, paap). The text emphasizes respecting human life and avoiding actions that cause them pain or distress.

18. Panchendriya Dev (Five-Sensed Celestial Beings): These beings reside in celestial realms and possess extraordinary powers, including the ability to manifest in various forms and travel at immense speeds. They are described as beautiful and radiant, often living in divine palaces. Their lifespan is very long, measured in sagaropam. The text lists four types of celestial beings: Bhavanpati, Vyantar, Jyotish, and Vaimanik. It cautions against disrespecting or disturbing them.

19. Panchendriya Tiryangch (Five-Sensed Sub-human Beings): This category includes animals and creatures. They are further divided into:

    • Jalchar (Aquatic): Fish, crocodiles, turtles.
    • Sthalchar (Terrestrial):
      • Chatushpad (Four-footed): Cows, dogs, lions, elephants.
      • Urparisarpa (Crawling on belly): Snakes.
      • Bhujparisarp (Using limbs to crawl): Lizards, squirrels.
    • Khechar (Aerial): Birds. The text notes that some products used in human life are derived from animal bodies and stresses the importance of being mindful of such origins.

20. Panchendriya Naraki (Five-Sensed Hellish Beings): These beings are born in hellish realms and endure continuous suffering, extreme hunger, thirst, heat, cold, and violence. Their bodies are described as regenerating even after being dismembered. The text emphasizes having compassion for these beings, understanding that their suffering is a result of past negative karma.

21. Paryapti (Stages of Development): This section explains the six stages of development that a soul undergoes to manifest a body: Ahar (nutrition), Sharir (body formation), Indriya (sense organ development), Shwasoshwas (respiration), Bhasha (speech), and Man (mind). Different categories of souls (Ekindriya, Viklendriya, Panchendriya) complete different numbers of these stages.

22. Paryapt Aparyapt (Developed vs. Undeveloped Beings): This chapter distinguishes between souls that fully complete their developmental stages (Paryapt) and those that do not, either dying before completion (Aprayapt) or being prevented from completion by past karma.

23. Sangya (Mental Faculties/Consciousness): The book explains that Sangya is the mind's ability to recognize and refine thoughts. While Panchendriya beings generally possess Sangya, some humans and animals may lack it (Asangi). Asangi beings act on instinct and immediate desires without deep contemplation.

24. Sukshma - Badar (Subtle - Gross): This section differentiates between subtle (Sukshma) and gross (Badar) beings. Gross beings are visible to the naked eye and are influenced by our actions. Subtle beings are invisible and generally unaffected by our actions, but their lifespan is short, and they tend to be reborn in the same state. Pratyek Vanaspati and Panchendriya beings are described as Badar.

25. Jo Janm Leta Hai Vah Jeev (Whoever is Born is a Soul): This discusses the three modes of birth: Garbhaj (from womb), Sammoorchhan (spontaneous generation), and Upapat (instantaneous appearance). It details the subtypes of Garbhaj birth (Andaj, Jarayuj, Potaj) and clarifies that Ekindriya and Viklendriya are typically born via Sammoorchhan, while Devas and Naraki are born via Upapat. Humans and Tiryangch can be born through Garbhaj or Sammoorchhan.

26. Jeevon ke 563 Bhed (563 Types of Souls): The book then presents a detailed classification of souls, categorizing them into 563 types based on combinations of earlier concepts like the twelve types of souls, permutations of Paryapti (complete/incomplete), Sukshma/Badar, and different realms. It breaks down these categories further (e.g., 4 types of Earth-bodied souls with variations in Paryapti and subtlety, leading to 22 types of Ekindriya).

27. Ekindriya ke 22 Bhed (22 Types of Ekindriya): This section elaborates on the 22 types of Ekindriya souls (4 each for Earth, Water, Fire, Air; 6 for Plants), detailing their subcategories based on subtlety and completeness of Paryapti.

28. Viklendriya ke 6 Bhed (6 Types of Viklendriya): This section details the 6 types of Viklendriya (2 each for Two-sensed, Three-sensed, Four-sensed) based on Paryapti and their gross nature.

29. Panchendriya Manushya (303 Types of Humans): This section explains the 303 classifications of human beings based on their birthplace (Karma, Akarmabhumi, Antarveep), birth mode (Garbhaj, Sammoorchhan), and developmental status (Paryapt, Aprayapt).

30. Manushya Lok (Human Realm): This chapter describes the geography of the Jain universe, focusing on the Tiryakloka (middle realm) where humans reside. It explains the concept of continents (Dwipa) and oceans (Samudra) arranged in a specific pattern, culminating in the "Dhai Dwipa" (two and a half continents) where human life exists. It outlines the structure and names of these continents and oceans.

31. Manushya ke 101 Bhed (101 Types of Humans): This elaborates on the 101 classifications of human beings based on their geographical locations across the Dhai Dwipa, categorized into Karmabhumi (15), Akarmabhumi (30), and Antarveep (56).

32. Mahavideh 20 Tirthankara: This section highlights the Mahavideh regions as the most auspicious places where Tirthankaras are constantly present, and liberation (Moksha) is perpetually possible. It connects the number of Tirthankaras per region to the number of Meru mountains within those regions.

33. Manushya Lok (Human Realm - Continued): This reiterates the structure of the human realm, detailing the number of Karma, Akarmabhumi, and Mahavideh regions within the three main continents (Jambudweep, Dhatkikhand, Pushkarvardha). It defines Karmabhumi as lands where humans engage in activities like agriculture, trade, and warfare, and where liberation is attainable, while Akarmabhumi are places of simple living without such occupations.

34. Devon ke 198 Bhed (198 Types of Celestial Beings): This section details the classification of celestial beings residing in the Urdhvaloka (upper realm). It lists various celestial realms and types of Devas (Anuttar, Graiveyak, Vaimanik, etc.) and their corresponding lifespans and characteristics. It also includes lists of specific deities within these categories.

35. Panchendriya Tiryangch - 20 Bhed (20 Types of Five-Sensed Sub-humans): This chapter expands on the classification of Panchendriya Tiryangch, dividing them into aquatic, terrestrial, and aerial. It further breaks down terrestrial beings and combines these with birth modes (Garbhaj, Sammoorchhan) and developmental status (Paryapt, Aprayapt) to arrive at 20 distinct types.

36. 14 Narak Jeev (14 Types of Hellish Beings): This section lists the seven hellish realms and explains that there are two types of beings in each realm: those who complete their development (Paryapt) and those who do not (Aprayapt), totaling 14.

37. Paanch Dwar (Five Aspects of Souls): This chapter introduces five key aspects for understanding souls: Sharir (body/extent), Ayushya (lifespan), Swakaya Sthiti (tendency to be reborn in the same realm), Prana (life forces), and Yoni (birthplaces).

38. Avagahana (Extent/Dimensions): This explains how the size of a being's body is measured, detailing units of measurement like Angul, Haath, Dhanush, Gaun, and Yojan. It also clarifies the concepts of maximum (Utkrishta) and minimum (Jaghanya) extent, noting that the book primarily uses Utkrishta measurements. Specific dimensions are given for various soul types.

39. Ayushya (Lifespan - Detailed): This section provides a detailed explanation of time units (Samay, Avalika, Muhurta, Paksha, Masa, etc.) and the units of Palyopam and Sagaropam for measuring extremely long lifespans. It then reiterates the lifespans of various beings, often providing more specific figures than in earlier sections.

40. Swakaya Sthiti (Tendency of Self-Realm Rebirth): This chapter explains Swakaya Sthiti as the phenomenon of a soul being reborn repeatedly in the same realm. It states that Devas and Naraki do not possess Swakaya Sthiti because they do not get reborn in their respective realms after death.

41. Prana (Life Forces): This section lists the vital life forces (Prana) that sustain a soul, differentiating the number of Prana possessed by each category of being (from Ekindriya with 4 Prana to Sangi Panchendriya with 10 Prana). It emphasizes that the loss of these Prana constitutes death and stresses the importance of not harming them.

42. Yoni (Birthplaces): This chapter discusses the 84 lakh (8.4 million) categories of birthplaces for souls. It explains how Ekindriya souls have natural birthplaces, while others like Viklendriya and Panchendriya have specific locations or modes of generation. It also details the birthplaces of Devas (Shaiya) and Naraki (Kumbhi).

43. Siddha (Liberated Souls): This section defines Siddhas as souls that have achieved liberation from the cycle of birth and death. It describes the state of liberation as one of unimaginable bliss, where there is no need for food, shelter, or even a physical body, and the soul possesses omniscient knowledge.

44. Utsarpini - Avasarpini (Cycles of Time): This explains the cyclical nature of time in Jain cosmology, divided into ascending (Utsarpini) and descending (Avasarpini) periods, each with six stages (Aras). It notes that liberation is possible during the fourth stage of both cycles in Karmabhumi and is always possible in the Mahavideh regions.

45. Jeev aur Paanch Dwar (Souls and the Five Aspects): This is a concluding summary that provides a table listing the key characteristics (body height, lifespan, Swakaya Sthiti, Prana, Yoni) for various types of souls, from Ekindriya to specific types of Naraki, humans, and celestial beings. This serves as a comprehensive reference.

Overall Purpose:

"Balak ke Jivvichar" serves as an introductory guide to Jain cosmology and philosophy for children. It systematically builds an understanding of the soul, its journey through different realms, the diversity of life forms, and the fundamental principles of Jainism, particularly emphasizing Jeevdaya and the interconnectedness of all living beings. The book aims to instill a sense of responsibility and compassion in young minds, encouraging them to live a life aligned with Jain values.