Duniyano Sauthi Prachin Dharm - Book Summary

This document is the first volume (Khand Pahelo) of a Jain text titled "Duniyano Sauthi Prachin Dharm" (The World's Most Ancient Religion). The author is unknown, and the publisher is also listed as unknown.

The book aims to establish and prove that Jainism is the oldest religion in the world, providing historical, scholarly, and scientific evidence.

Here's a summary of the key themes and arguments presented in the provided pages:

Introduction (Pradesh):

The text begins by emphasizing the universal quest for truth and the right of all to seek it. It notes that while many believe they have found the truth, the form or name of truth may change with time.
It addresses the common debate among different religious groups about which religion is the most ancient. The author advocates for accepting truth wherever it is found.
A common misconception that not believing anything is wisdom is challenged; the book argues that affirming something with conviction requires more intellect than mere denial.
The author highlights that the path to truth is arduous, and truth itself doesn't always present itself in a tangible form. It states that defining truth within rigid boundaries can make it untrue.

Challenging Historical Misconceptions about Jainism's Age (Page 5-6):

The book directly confronts the view held by some, including Western scholars like Max Müller and Indian scholars like Manilal Nabhubhai, that Jainism originated around 2500 years ago from Buddhism, or is a branch of Buddhism.
It points out that these initial views have been revised by scholars like Max Müller himself, who changed his opinion in 1895.
Various European scholars (Dr. Luis, Dr. Ur, Mr. Klatt, Dat Bulder, Dr. Harnle) and the Indian scholar Manilal Nabhubhai are cited as supporting Jainism's antiquity and its distinctness from Buddhism. Manilal Nabhubhai's "Siddhant Saar" is referenced, stating that Jainism and Buddhism are not related and that Mahavir is not just another name for Buddha.
The text quotes Jain scriptures that describe the eternal nature of Jainism and its Tirthankaras preaching for millions of years.
Annie Besant is also mentioned for acknowledging Jainism's antiquity in her book "Religious Problems in India."

Critique of Jain Community's Lack of Proactive Engagement (Page 6-7):

The author expresses disappointment that some still hesitate to acknowledge Jainism's antiquity, possibly fearing it might harm their own beliefs.
A significant portion of the blame is placed on the Jain community itself for not actively disseminating information about their religion, allowing other religions to criticize it without fear.
The text laments the decline of Jainism due to the inaction of learned Jains, monks, and scholars. It contrasts this with the progress made by other major civilizations in various fields.
The author emphasizes that the birth of Tirthankaras is not a recent phenomenon and that the current generation of Jains is lagging behind others in religious and intellectual pursuits.

The Importance of Religion and the Duty of Jains (Page 7-8):

The book asserts that religion is the most valuable thing in life, even more so than wealth, honor, family, or progeny. It highlights that people have sacrificed their lives, wives, and freedom for religion.
It criticizes the current complacency and inaction within the Jain community, leading to ridicule and loss of their heritage.
The author calls upon learned Jains, scholars, and monks to actively work towards the progress and propagation of Jainism, taking inspiration from figures like Munishri Atmaramji Maharaj and his disciples.

The Meaning of "Jain" and "Dharma" (Page 8):

"Jain" is defined as a follower of Jin Mahraj, one who partakes in the nectar of Jin's words. A "Jin" is one who conquers internal enemies like passion, hatred, anger, ego, illusion, desire, greed, and ignorance.
"Dharma" is described not as mere words, devotion, or argument, but as pure knowledge and the manifestation of the human desire to attain ultimate bliss. It is the path to understanding one's true nature and living a meaningful life.

Addressing Misconceptions and Doubts about Jainism (Page 9-10):

The book addresses various misconceptions and doubts held by people of other religions regarding Jainism's origins:
- Is it a branch of Buddhism?
- Did Buddhism branch off from Jainism?
- Did it originate around 500 AD?
- Was it an avatar of Vishnu?
- Was it founded by Guru Machhinderanath?
The text aims to investigate and clarify these points.

The Kshatriya Origin of Jainism and the Principle of Ahimsa (Page 10-11):

It is highlighted that Jainism was not spread by Brahmins or Vaishyas, but by Kshatriya kings, who were not hunters or meat-eaters but preached the supremacy of Ahimsa (non-violence).
The core principle of Ahimsa is explained: "Do not harm any living being; no religion is superior to this compassionate dharma." The reasoning provided is that just as humans feel pain when injured, all living beings also feel pain.
The book states that Jainism is unique in its fierce advocacy for the protection of all living beings, even in situations like hunting, sacrifices, or consumption.
It criticizes the misconception that Jainism is a religion of merchants or Vaishnavas, asserting that it is fundamentally a Kshatriya dharma, with all Tirthankaras, from Rishabhdev to Mahavir, being of Kshatriya origin.

The Twenty-Fourth Tirthankara and Misconceptions about Jainism (Page 11-12):

The text notes that the praise of Jainism is sung not only by humans but also by one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings, as no other religion enforces such strict guidelines for the protection of every living creature.
It reiterates that the antiquity and foundational principles of Jainism have been misrepresented by both knowledgeable and ignorant individuals.
It addresses slanderous accusations against Jains, such as not bathing, not cleaning teeth, worshipping naked idols, and encouraging immorality. A particularly harsh accusation mentioned is that one should not enter a Jain temple even when facing a charging elephant.
These misconceptions are attributed to ignorance, personal bias, or religious animosity.

Reasons for Misconceptions and Ways to Rectify Them (Page 13-14):

Six primary reasons for these misconceptions are identified:
1. Internal discord (Kusamp) within the Jain community.
2. Carelessness of Jains towards their own religion.
3. The compassionate nature of Jains, who believe wrongdoers will face karmic consequences, leading to inaction.
4. Incomplete research by Western scholars.
5. Lack of understanding of Jain scriptures written in ancient Magadhi language by non-Jains.
6. Deteriorating and lost manuscripts.
The internal discord is exemplified by the divisions between Shvetambara and Digambara sects, and further fragmentation within Shvetambara (e.g., Sthanakavasi). The author notes that such disunity weakens the community and benefits outsiders.
The text calls for serious efforts to resolve internal conflicts and foster unity, emphasizing that all Jains follow the teachings of the Jineshwaras.
The organization of Jain Conferences is seen as a positive step towards unity and the spread of Jain principles globally.

Jain Indifference and its Consequences (Page 15-16):

The book laments the carelessness of Jains regarding their own religious practices. Some follow traditions without proper understanding, even if they contradict religious principles.
Despite Jainism's noble principles (e.g., not eating at night, avoiding forbidden foods), the author points out that some Jains do not fully adhere to these, leading to negative perceptions of the entire community.
It urges the Jain community to take corrective action based on scriptural understanding to guide those who are deviating from the path.

Jain Compassion and its Misuse (Page 16-18):

Jains are naturally compassionate, taught from childhood to treat all beings with equanimity, recognizing that all life is precious and feels pain.
This inherent compassion leads Jains to overlook the wrongdoings of others, believing they will face karmic retribution. However, this can be exploited by those with ill intentions.
When faced with criticism or slander, the tendency of many Jains is to remain silent, believing that truth will prevail on its own. The author criticizes this passivity, stating that truth needs to be actively defended.
The text criticizes the publication of inaccurate and denigrating material about Jainism in books and educational materials, often driven by personal bias or religious antagonism. Even translations of Jain scriptures are noted to have been misinterpreted.

The Indifference of Western Scholars and the Need for Correction (Page 18-20):

While acknowledging the commendable effort of Western scholars in research, the author points out that their research on Jainism has often been incomplete and led to erroneous conclusions.
The lack of access to Jain scriptures, limited understanding of the Magadhi language, and differing interpretations of Sanskrit words are identified as reasons for these inaccuracies.
The author calls upon learned Jains to actively present the correct information and counter the mistakes made by Western scholars.

The Importance of the Magadhi Language and Preservation of Manuscripts (Page 20-22):

The difficulty in understanding Jain scriptures written in Magadhi is highlighted as a major reason for misconceptions.
The need to promote Magadhi language studies through Jain pathshalas and publications is stressed.
The deterioration and loss of Jain manuscripts due to neglect are lamented, with a call for their preservation and publication. The author cites Muni Atmaramji Maharaj's concern about the potential destruction of Jain texts within three years if not preserved.

Chapter 1: The Eternity of the Universe and Religion (Pages 23-35):

This chapter delves into the concept of the universe's origin and the immutability of religion.
It discusses the modern era's emphasis on independent thought, scientific inquiry, and empirical evidence.
The author acknowledges that the universe is considered "anadi" (without beginning) in various philosophical and religious traditions.
Different scientific and religious viewpoints on the age of the universe are presented, from Abrahamic religions (around 5000 years) to theories of millions and billions of years, and finally, the Jain concept of time being cyclical and without beginning or end (Avsarpini and Utsarpini kal).
The Jain cosmology describes a cyclical nature of time with six epochs in each cycle, where qualities like lifespan, strength, and height of beings decrease or increase. The Jain timescale is presented as far exceeding any other known system.
The chapter refutes the idea of a creator God, arguing against the need for an external force to create the universe. It questions the logical inconsistencies of a creator God, such as the existence of suffering, evil, and imperfections in creation if the creator is omnipotent and benevolent.
The concept of "nishreyas" (liberation) and the belief that the universe and its laws are eternal are presented as the core Jain understanding.

Chapter 2: Rishabhdev (Adinath) (Pages 36-57):

This chapter introduces Rishabhdev, the first Tirthankara of Jainism.
It describes the state of the world during the early epochs when beings were more innocent and lived in harmony, sustained by Kalpa-vrikshas (wish-fulfilling trees).
The evolution of society is traced from the initial state of innocence to the emergence of the first "Kulkars" (clan leaders) who established societal norms and laws.
The origin of justice and law is attributed to Vimalvahan, the first Kulkar, who was appointed to resolve disputes. The initial legal penalty was simply the word "Ha" (meaning "What did you do?").
Over time, the penalties evolved to include "Ma" ("You should not do this") and "Dhikar" (condemnation).
The lineage of Rishabhdev is traced through his sons Bharat and Bahubali, and his 100 sons and 2 daughters.
The chapter details the development of societal structures, arts, and sciences, attributing their origination to Rishabhdev, who taught 72 arts to men and 64 arts to women.
The invention of fire and cooking is attributed to Rishabhdev, who taught people how to prepare food after the Kalpa-vrikshas ceased to function.
The text highlights Rishabhdev's role in establishing the concept of kingship, the division of labor, and the origins of various crafts and professions.
The introduction of marriage rituals, the origin of the Ikshvaku dynasty, and the Kashyapa gotra are also discussed.

Chapter 3: Bharat Raja and Bahubali (Pages 57-78):

This chapter focuses on the epic story of Bharat Raja, Rishabhdev's eldest son, and his younger brother Bahubali.
Bharat Raja, a powerful emperor who conquered six continents, sought to become a Chakravarti (universal ruler).
The narrative describes the conflict between Bharat Raja and Bahubali, driven by Bharat's ambition for universal dominion and his desire to subdue Bahubali, who refused to submit.
The story highlights the brotherly love and the ultimate victory of virtue and detachment over ambition and power.
The epic battle, which was initially intended to be a physical contest, transforms into a test of spiritual strength and self-control.
Bahubali's immense strength and spiritual prowess are emphasized, as he ultimately defeats Bharat Raja not through violence but through his spiritual discipline.
The story culminates in Bahubali renouncing worldly possessions and achieving Keval Gyan (omniscience), followed by Rishabhdev's nirvana. Bharat Raja also experiences a transformation and eventually attains liberation.
The chapter also touches upon the concept of "Mleccha" (those who do not follow the right path) and the origin of the Suryavansh and Chandravansh dynasties.

Chapter 4: Rishabhdev and Bharat Raja's Liberation (Pages 79-97):

This chapter details Rishabhdev's nirvana and Bharat Raja's journey towards liberation.
It describes Rishabhdev's spiritual journey and his eventual attainment of Keval Gyan and Nirvana at Ashtapad mountain.
The text also describes Bharat Raja's immense grief and his eventual renunciation of worldly pleasures after witnessing his father's spiritual path and the impermanence of worldly possessions.
The chapter discusses the origins of the Vedas, attributing them to Rishabhdev's teachings, which were later altered by Brahmins due to greed and the introduction of animal sacrifice.
The "Jainization" of Vedic concepts and the criticism of Jains by Brahmins are discussed.
The text also explains the origins of the Brahmana caste and the sacred thread (Janeu) within the Jain framework, tracing their lineage from Shravakas (lay followers) rather than a divine creation.
The chapter concludes with the concept of the soul (Jiva) and its different forms, including the classification of living beings into one-sensed to five-sensed creatures, and the number of souls in different categories like humans, hell-dwellers, celestial beings, and plant-life.

Chapter 1 (Second Volume): The Form of God in Jainism and Proofs of its Theism (Pages 103-128):

This chapter addresses the Jain concept of God and theism, directly responding to the accusation that Jainism is atheistic.
It strongly refutes the claim that Jainism is atheistic, defining an atheist as someone who denies God, sin, merit, heaven, hell, rebirth, and the soul.
It contrasts Jain Godhood with other religions' deities, highlighting that Jain Tirthankaras attain divinity through their own meritorious deeds and spiritual practices, free from worldly desires, anger, ego, etc.
The text meticulously lists the 18 "doshas" (flaws) that an ideal God (Parmeshwar) should not possess, including flaws related to senses, emotions (laughter, attachment, aversion, fear, disgust, grief, desire, delusion), and ignorance.
The author asserts that the Jain concept of God, devoid of these 18 flaws and possessing infinite knowledge, perception, strength, and bliss, is the true and perfect form of God.
The chapter includes extensive praise hymns (stutis) to the Tirthankaras, emphasizing their divine attributes and qualities. These hymns are presented as evidence of Jain theism and their profound understanding of divinity.

Chapter 2 (Second Volume): God is Not the Creator of the Universe (Pages 133-157):

This chapter directly challenges the doctrine of a creator God, a central tenet in many other religions.
It systematically deconstructs the arguments for a creator God, pointing out logical inconsistencies and lack of empirical evidence.
The text analyzes the creation narratives from the Bible and other scriptures, finding them to be scientifically and logically flawed.
It argues that the concept of creation implies an origin, contradicting the idea of an eternal God.
The existence of suffering, evil, and imperfections in the world is presented as evidence against the existence of an omnipotent, omniscient, and benevolent creator.
The book explores various theories about God's nature (e.g., having a body, having form, being all-powerful, being the sole cause) and finds them to be either illogical or contradictory.
The Jain perspective is presented: the universe is eternal and uncreated, governed by its own inherent laws and the principles of Karma.

Chapter 3 (Second Volume): The Ancient Religion of the World and the Concept of Soul (Jiva) (Pages 159-187):

This chapter delves into the Jain understanding of the soul (Jiva) and its presence in all forms of life, including inanimate objects like earth, water, fire, air, and plants.
It contrasts this with other beliefs that limit the concept of a soul primarily to humans or animals.
The book provides detailed classifications of different types of Jivas (souls) based on the number of senses they possess (one-sensed to five-sensed) and their modes of existence (e.g., hell-dwellers, celestial beings, human beings, animal beings).
It explains the Jain concept of "Pranas" (life-forces) and their connection to the Jiva's existence.
The author cites scientific discoveries that support the Jain view of consciousness in plants and even minerals, although these discoveries are presented as corroborating Jain philosophy rather than originating it.
The meticulous classification of souls and their life cycles within Jain scriptures is highlighted as a testament to the depth of Jain knowledge and the omniscience of the Tirthankaras.

Chapter 4 (Second Volume): Dharma and its Principles (Pages 177-217):

This chapter outlines the fundamental principles of Jain Dharma.
Dharma itself is defined as composed of three core elements: Samyak Gyan (Right Knowledge), Samyak Darshan (Right Perception), and Samyak Charitra (Right Conduct).
Samyak Gyan involves understanding the true nature of reality, including the soul (Jiva), non-soul (Ajiva), merit (Punya), sin (Paap), influx of karma (Asrava), cessation of karma (Samvara), shedding of karma (Nirjara), bondage of karma (Bandha), and liberation (Moksha).
The book elaborates on the Ajiva (non-soul) elements: Dharmastikaya (substance of motion), Adharmastikaya (substance of rest), Akashastikaya (space), Pudgalastikaya (matter), and Kaal (time).
Punya (merit) is explained as actions that bring happiness and are acquired through acts of charity, compassion, and virtuous conduct. The importance of donating to worthy recipients, regardless of their sect, is emphasized.
Paap (sin) is defined as actions that cause suffering and are categorized into 18 root causes and 82 specific karmic repercussions. The text lists the primary causes of sin, including violence, falsehood, theft, lust, greed, anger, pride, deceit, envy, etc.
Asrava (influx of karma) is described as the process by which karmas bind to the soul, caused by passions (kashayas), passions, and wrong beliefs.
Samvara (cessation of karma) is explained as the means to stop the influx of karma, achieved through restraint, virtues, and practices like meditation.
Nirjara (shedding of karma) is attained through austerities (tapas), which are divided into external and internal types.
Bandha (bondage of karma) is the process by which karmas attach to the soul, caused by specific passions and actions. The text lists the main causes of bondage (mithyatva, avirati, kashaya, yoga) and the numerous types of karmas.
Moksha (liberation) is the ultimate goal of Jainism, achieved by the complete annihilation of all karmas, leading to the soul's attainment of its pure, omniscient, and blissful state.

Overall Theme: The central argument of "Duniyano Sauthi Prachin Dharm" is to establish Jainism's claim as the oldest religion, supported by its philosophical depth, comprehensive understanding of existence, and the unique spiritual purity of its Tirthankaras. The text seeks to correct historical inaccuracies and promote a deeper understanding of Jain principles, emphasizing the importance of knowledge, compassion, and self-restraint. It also highlights the need for the Jain community to be more proactive in preserving and propagating their rich heritage.