Darshansara - Book Summary | JainGPT

Summary of Darshansara by Nathuram Premi

This document is a comprehensive Jain text titled "Darshansara" (दर्शनसार), authored by Acharya Devasena and compiled and published by Nathuram Premi of Jain Granth Ratnakar Karyalay. The catalog link provided is for the JainQQ website. The book is presented in its original Sanskrit, with Hindi translation and detailed commentary.

The "Darshansara" aims to provide a summary of various philosophical viewpoints and the origin of different religious sects within the Jain tradition, focusing on their divergence from what the author considers the true Jain path.

Key Themes and Content:

Introduction and Praise: The book begins with an invocation to Lord Mahavir and a declaration by the author to expound the "essence of philosophies" as taught by the ancient sages.
Origin of False Philosophies (Mithyatva): The text then delves into the genesis of divergent or incorrect philosophical schools, which are categorized into five types of Mithyatva (false views):
- Ekanta (One-sidedness): This is attributed to a disciple of a Jain sage, who, after falling from his monastic path, adopted a "one-sided" view. The text explains that he taught that there is no soul in meat, similar to fruits, and thus consuming meat is not sinful. He also proclaimed that alcohol is like water, a liquid substance, and not to be avoided, leading to the propagation of sinful practices.
- Samsaya (Doubt/Skepticism): The text does not explicitly detail the origin of the "Samsaya" sect.
- Viparita (Opposite/Contrary): This is traced back to an event during the time of Lord Munisuvrata. An ascetic named Kshirakadamba was a pure and righteous follower. However, his disciple and son, Vasu and Parvat, turned to a contrary path. They introduced a "contrary doctrine" that destroyed true conduct and self-control, leading them to the seventh hell.
- Vinaya (Adherence to Rituals/Grace): The text states that "Vinayikas" originated in all Tirthas (religious traditions). These individuals adopted various forms of adherence and veneration towards all deities, irrespective of their virtues or vices, considering them equal and performing prostrations like a "dandvat" (a specific posture of respect).
- Ajñana (Ignorance/Lack of Knowledge): This is linked to a learned disciple of a Jain monk named Maskari Pooran. He preached ignorance, stating that liberation comes from ignorance, there is no knowledge for liberated souls, and there is no reincarnation or wandering in the cycle of birth and death. He advocated for meditation on emptiness and disregarding caste distinctions.
Emergence of Specific Sects: The text then details the origin of several specific Jain sects that are considered deviations from the original teachings:
- Bauddha (Buddhist) Sect: This is linked to a disciple of a sage named Pihitasrava, who fell from his vows due to eating fish. He then wore red garments and propagated the "Ekanta" doctrine. His teachings included that meat has no soul, similar to fruits, and that alcohol is not to be shunned. He also proposed that actions performed by one person are experienced by another, leading to his descent into hell.
- Śvetāmbara Sect: This sect originated in Vallabhi in Saurashtra 136 years after the death of King Vikramaditya. It was founded by a disciple named Jinchandra of Shanti Acharya, who was a disciple of the great scholar Shribhadra Bahu Gani. Jinchandra's teachings included that women can attain liberation in their current life, that omniscient beings eat and experience disease, that a muni can attain liberation even with clothes, that Lord Mahavir transferred from one womb to another (indicating a belief in the transmigration of souls even for omniscient beings), that liberation is possible through other symbols or appearances, and that pure food (prashuk bhojan) can be accepted from anyone. These teachings are considered contrary to true Jain principles.
- Dravida Sangha: This sect arose in Mathura 526 years after King Vikramaditya's death. Its founder was Vajranandi, a disciple of Pujyapada. He was knowledgeable in scriptures like the Prajñapti and possessed great strength. The text states that he was warned by ascetics against consuming unpurified (sachitta) seeds but ignored them. He then formulated contrary treatises and practices. His teachings included that seeds do not contain life, that ascetics are not obligated to eat by begging for pure food, that nothing is considered sinful, and that worldly provisions are not to be accounted for. He also taught that ascetics could engage in farming, trade, and reside in rented or constructed dwellings, and that bathing in cool water was not sinful.
- Yapanīya Sangha: This sect emerged in Kalyana 705 years after King Vikramaditya's death, originating from a white-robed (Śvetāmbara) ascetic named Shrikalasha.
- Kāṣṭhā Sangha: This sect originated in Nanditaṭa 753 years after King Vikramaditya's death. It was founded by Kumarasena, a disciple of Jinseana, who was a disciple of Virasena. Jinseana and his disciple Gunabhadra were considered capable of revitalizing the four Sanghas. Kumarasena, after the death of Munisena, propagated a misguided path, abandoning the peacock feather whisk and adopting a chowrie (cow's tail whisk), leading to the spread of wrong practices in the Vagada region. He established rules for women's initiation, a specific conduct for minor ascetics (Kshullakas), the use of coarse hair for whisks, and the observance of a "sixth good vow" (which is unclear but possibly refers to a specific ritual). He also authored scriptures that deviated from the original Jain texts, promoting false beliefs. Kumarasena was described as being outside the monastic order, a follower of false doctrines, having abandoned tranquility, and being wrathful.
- Māthura Sangha: This sect originated in Mathura 953 years after King Vikramaditya's death. Its leader was Ramasena, who preached against the use of whisks (pichchhi). He also propagated the concept of Samaktva Prakriti Mithyatva, which involved worshipping Jain images with varying degrees of devotion based on personal attachment, believing one's guru to be supreme, and disrespecting other gurus and their lineages. The text quotes a verse suggesting that without the divine knowledge gained by Shri Padmanandi through visiting Simandhar Swami, ascetics would not know the right path. It also references the teachings of Munis Bhutabali and Pushpadanta as the true principles.
- Bhillaka Sangha: This sect is predicted to be established by Virachandra Muni 1800 years after King Vikramaditya's death in Pushkara village near the Vindhya mountains in the southern region. This Muni is prophesied to create his own lineage, establish separate practices of repentance, introduce divergent rituals, and cause disputes regarding caste and conduct, thereby destroying the true Jain path.
Future Predictions and Conclusion: The text concludes with predictions about the future, stating that no new false doctrines will be described by great scholars after this point, and that true teachers will cease to exist at the end of the fifth era (Pancham Kal). It mentions that in the final era, a single ascetic named Virangaja, adhering to fundamental vows, will preach like Lord Mahavir. The author, Shri Devasena Gani, states he compiled this "Darshansara" by gathering verses from previous acharyas in the year 909 of Vikram Samvat, at the temple of Lord Parshvanatha in Dharanagari. The book is presented as a necklace for the hearts of the virtuous. The author emphasizes the importance of speaking the truth, regardless of the public's reaction.

Commentary and Analysis by Nathuram Premi:

Nathuram Premi provides extensive commentary and analysis of the text, offering historical context, interpretations, and comparisons with other scriptures. His analysis highlights:

Authorship: He confirms Acharya Devasena as the author and scholar of this work. He also mentions Devasena's other works like "Bhava Sangraha," "Aradhana Sara," and "Tattva Sara," suggesting his probable affiliation with the Mulasangha.
Chronology of Sects: Premi notes that the author doesn't strictly follow a chronological order in presenting the origins of the various sects.
Scriptural Basis: He points out that many verses, especially those relating to the origin of different doctrines, appear to be collected from earlier works.
Dating of Sects: Premi critically examines the dates provided for the emergence of various sects, often finding discrepancies or suggesting alternative interpretations based on historical evidence. He particularly questions the fixed timeframes for the origin of sects, suggesting that ideas evolve gradually before a leader formalizes them.
Critique of Sects: He identifies the ten sects mentioned in the text and questions the categorization of the latter five within the initial five types of Mithyatva. He also observes inconsistencies in the text's classifications, such as placing the Śvetāmbara sect after the Buddhist one.
Historical Accuracy of Events: Premi scrutinizes the historical accounts, particularly those concerning the origins of the Buddhist and Śvetāmbara traditions, comparing them with other sources and highlighting potential contradictions or embellishments. He discusses the relationship between Jains and the early Buddhist movement.
Comparison with Other Texts: He frequently references and compares the teachings and accounts in "Darshansara" with other Jain texts like "Gommatasara," "Adipurana," "Ratnanandi's Bhadrabahu Charitra," and various Buddhist scriptures to validate or question the claims made.
Debate on Śvetāmbara Origins: A significant portion of Premi's commentary focuses on the historicity of the Śvetāmbara sect's origin as described in the text and its relationship with the Digambara tradition. He discusses the problematic timing of events and the potential manipulation of historical narratives by later scholars.
Nature of Mithyatva: He analyzes the definitions of the five types of Mithyatva provided in "Darshansara" and "Gommatasara," highlighting the difference in examples used for "Samsaya" and "Viparita."
The Tenet of Nitya Nigoda: He points out a doctrinal inconsistency in the text regarding Maskari Pooran's supposed attainment of "Nitya Nigoda," explaining that this is impossible for a soul that has left that state.
The Founders of the Sanghas: Premi extensively researches the figures credited with founding the various Sanghas, trying to reconcile their timelines and teachings with established historical and scriptural evidence.
Dravida Sangha's Practices: He delves into the practices and beliefs of the Dravida Sangha, noting the ambiguity in descriptions related to their iconography and practices, particularly concerning their possible adherence to wearing clothes and using ornaments.
Scholarly Contributions: He mentions the significant scholarly contributions of figures from the Dravida Sangha, such as Harivansha Purana's author Jinseana.
Debate on Sangha Differences: He discusses the distinctions between various Digambara Sanghas (Kāṣṭhā, Mūla, Māthura, Gopya/Yapanīya) as outlined in secondary texts, noting the subtle differences in their practices, particularly regarding the use of whisks and the acceptance of certain doctrines.
Scholarly Works of Devasena: Premi provides an overview of other works attributed to Devasena, emphasizing the need for further textual analysis to confirm their authenticity.
Errata and Corrections: The concluding section includes an "errata" section where the editor corrects a potential misunderstanding regarding the year of composition.

In essence, "Darshansara" serves as a historical and philosophical treatise that critically examines the evolution of Jain thought and practice, identifying and critiquing deviations from what the author considers the original and pure teachings of Jainism. Nathuram Premi's extensive commentary provides a scholarly framework for understanding the text's historical context, scriptural arguments, and the author's polemical approach to defining and refuting divergent philosophical schools.