Essence Of Jainism - Book Summary

Here is a comprehensive summary of "Essence of Jainism" by Manu Doshi, based on the provided text:

"Essence of Jainism" by Manu Doshi is a foundational text that aims to present the core principles of Jainism in a clear and accessible manner. The book, in its second edition (2003), builds upon its initial publication in 1992, indicating its sustained demand and usefulness. The author's intention is to offer an unbiased view of Jain ideology, steering clear of sectarian differences.

The book systematically explores the fundamental tenets of Jainism, guiding the reader through a philosophical and practical journey towards spiritual understanding and liberation.

Key Themes and Chapters:

Search for Happiness (Chapter 1): The book begins by addressing the universal human quest for happiness. It posits that true and lasting happiness cannot be found in transient external situations or the fulfillment of desires, which are inherently impermanent and often conflicting. The ultimate path to happiness, as suggested by both Jain and Hindu traditions, lies in wishing and acting for the well-being of all. Indian philosophies, including Jainism, emphasize seeking happiness that transcends earthly life, ultimately aiming for liberation.
Know Thyself (Chapter 2): This chapter stresses that the happiness derived from the physical body and its associated comforts is fleeting because the body and its circumstances are temporary. True happiness and peace stem from understanding one's true nature, which is the soul (Atma), a form of pure, enlightened, and blissful consciousness. Religion, in the Jain context ('Vatthu Sahävo Dhammo' - religion is the nature of things), guides individuals to this self-discovery. The concept of the "Knower-Witnesser" (Jnätä-Drashtä), akin to Nishkäm Karmayog from the Bhagavad Gita, is introduced – acting vigorously but without attachment or aversion.
Samyaktva, the Essence of Jainism (Chapter 3): Samyaktva, or Right Conviction, is identified as the cornerstone of Jainism, encompassing Right Perception (Samyag Darshan), Right Knowledge (Samyag Jnän), and Right Conduct (Samyak Charitra). The book uses the analogy of becoming a doctor to illustrate these three aspects: having a clear objective (right perception), acquiring relevant knowledge (right knowledge), and applying that knowledge effectively (right conduct). The ultimate objective of this triad is liberation (Moksha), which is described as a state of perfect, unending bliss, free from suffering, not as material comfort. The chapter also introduces the Nav Tattva (Nine Fundamentals) as crucial for understanding the path to liberation: Jiv (soul), Ajiv (non-soul), Punya (merit), Päp (demerit), Äsrav (influx of karma), Bandh (bondage of karma), Samvar (prevention of influx), Nirjarä (eradication of karma), and Moksha (liberation).
Ashtakarma - Eight Types of Karma (Chapter 4): This chapter details the eight types of Karma that bind the soul. These are categorized into Ghati Karma (defiling karmas that obscure the soul's true nature) and Aghati Karma (non-defiling karmas whose consequences must be borne but do not prevent the manifestation of the soul's true properties).
- Ghati Karmas:
  1. Jnana-avaraniya: Obscures knowledge.
  2. Darshana-avaraniya: Obscures perception.
  3. Mohaniya: Deludes the soul, causing wrong perceptions and actions.
  4. Antaray: Obstructs the soul's efforts and abilities (e.g., in charity, gain, vigor).
- Aghati Karmas: 5. Vedaniya: Determines pleasant or unpleasant experiences. 6. Ayu: Determines the lifespan. 7. Nam: Determines the physical form and state of existence. 8. Gotra: Determines the social status and family into which one is born. The chapter also touches upon the duration (Sthiti), intensity (Anubhav), and areas of the soul affected (Pradesh) by these karmas.
Theory of Karma and Cycle of Birth and Rebirth (Chapter 5): This chapter elaborates on the law of Karma as a cause-and-effect principle that extends to thoughts and attitudes, not just physical actions. It explains that the consequences of one's actions and intentions are inescapable and will manifest in this life or future ones, leading to a continuous cycle of birth and rebirth (Samsara). The chapter draws a parallel with modern psychological research, citing Dr. Alexander Cannon's work on age regression, which supports the concept of reincarnation. It emphasizes that understanding the law of Karma can foster ethical behavior and reduce societal conflicts.
Questions and Answers about the Theory of Karma (Chapter 6): This chapter addresses common queries regarding Karma. It clarifies that while past Karma influences present situations, present actions (Vartaman Karma) can modify or change the course of future events. The distinction between Prarabdha (operative Karma) and Purushartha (endeavor/present action) is explained, highlighting that Purushartha can influence Prarabdha. The chapter also explains how lifeless Karma can influence the conscious soul by altering its subtle states, and that Karma does not need consciousness to function; it operates through its inherent properties. The soul has been associated with Karma since time immemorial but can achieve liberation by eradicating Karma (Nirjara).
Shaddravya, The Six Basic Substances (Chapter 7): Jain philosophy identifies six fundamental substances (Dravyas) that constitute the universe:
1. Jiv (Soul): Conscious, animate, eternal, and formless.
2. Ajiv: Lifeless. This category is further divided into:
  - Pudgal: Matter, with form, color, taste, and smell.
  - Dharmastikäy: Medium for movement.
  - Adharmastikäy: Medium for stability.
  - Akash: Space, which accommodates all other substances.
  - Kal: Time, responsible for changes. The chapter describes the characteristics and interactions of these substances, noting that Dharmastikäy and Adharmastikäy are unique Jain concepts.
Nav Tattva: Jiv and Ajiv (Chapter 8): This chapter delves deeper into the soul (Jiv) as pure consciousness (Upayog Lakshano Jivo), characterized by infinite awareness and bliss. It distinguishes between worldly souls (embodied) and liberated souls (unembodied). The worldly soul's identification with the temporary body and its surroundings, driven by ignorance and the resulting craving and aversion, is the root cause of Karma bondage and transmigration. The text contrasts the ephemeral nature of the body with the eternal nature of the soul. It also categorizes worldly souls based on their number of senses and physical forms (Sthävar - immobile, and Tras - mobile).
Nav Tattva: Punya and Päp (Chapter 9): This chapter explains Punya (merit) and Päp (demerit) as the results of virtuous and sinful activities, respectively. These karmas influence one's experiences in life, leading to happiness or misery. The crucial point is that intention plays a vital role in determining whether an activity attracts Punya or Päp. The chapter further categorizes Punya and Päp based on their consequences: Punyānubandhi Punya (merit that motivates further merit), Päpānubandhi Punya (merit that leads to demerit), Punyänubandhi Päp (demerit that motivates merit), and Päpānubandhi Päp (demerit that leads to further demerit). Both Punya and Päp are ultimately seen as fetters on the path to liberation, requiring detachment.
Nav Tattva: Äsrav and Bandh (Chapter 10): Äsrav signifies the inflow of Karma into the soul through various activities (mental, verbal, physical), driven by ignorance, wrong perception (Mithyätva), absence of restraint (Avirati), indolence (Pramäd), defilement (Kashäy), and embodiment (Yog). Bandh is the resulting bondage of the soul with these incoming karmic particles. The chapter highlights that craving and aversion (Kashäy – anger, pride, deceit, greed) are the primary drivers of this influx.
Nav Tattva: Samvar and Nirjarä (Chapter 11): Samvar is the prevention of new Karma influx by controlling desires, aversions, and Kashäys, essentially closing the doors to new bondage. Nirjarä is the eradication of already accumulated Karma. This can happen automatically when operative Karma exhausts itself (Akäm Nirjara) or through deliberate effort and austerities (Sakäm Nirjara). The chapter emphasizes that internal austerities (repentance, meditation, self-study) are more crucial than external ones (fasting). Right living, adherence to vows (Vrat), and breaking old habits are key to achieving Nirjara.
Nav Tattva: Other Factors Conducive to Nirjarä (Chapter 12): This chapter further explores factors promoting Nirjarä, emphasizing equanimity (Samay), detachment, right perception (Samyag Darshan), and restraint (Vrat) as antidotes to the causes of Karma bondage (wrong perception, lust, defilement, indolence). The concept of "Maya" or delusion, where the soul identifies with the body, is discussed as a major impediment. The observance of vows, particularly non-violence, is presented as central to achieving restraint and progress.
Nav Tattva: Moksha or Liberation (Chapter 13): Moksha is the ultimate goal, a state of complete freedom from Karma and embodiment. It's not a heavenly paradise with material comforts but a state of pure consciousness, characterized by infinite awareness, knowledge, energy, and bliss (Anant Chatushthay). Jainism rejects the concept of a creator God, asserting that liberation is achieved through one's own efforts by eradicating Karma. The liberated soul, having shed all karmas, resides eternally in the Siddhashila at the apex of the cosmos, experiencing unchanging bliss.
Gunsthäna(ks), The Ladder of Spiritual Elevation (Chapter 14): This chapter outlines the 14 stages of spiritual progress (Gunsthänak) that a soul traverses on its path to liberation. These stages represent the gradual shedding of deluding karmas and the increasing control over passions (Kashäy). The stages range from the lowest (Mithyätva - wrong belief) through various levels of mixed perception, partial and full restraint, to the highest stages of omniscience (Kevaljnän) and finally, the unembodied liberated state (Ayogi Kevali). The journey involves both pacifying (Upasham Shreni) and destroying (Kshapak Shreni) karmas.
Syädväd, Theory of Relative Truth (Chapter 15): Syädväd is presented as Jainism's unique contribution to philosophy, advocating for the acceptance of multiple perspectives and relative truths. It posits that each viewpoint represents a partial truth about a multifaceted reality. By acknowledging these diverse viewpoints (Anekäntväd), one can move towards a more complete and absolute truth, fostering tolerance and reducing conflict. The concept of "Nay" (viewpoints) is explained, distinguishing between substantial (Dravyarthic) and changing (Paryayarthic) perspectives, which helps reconcile seemingly contradictory statements about the soul's nature (eternal yet subject to change).
History of Jain Sects and Scriptures (Chapter 16): This chapter provides a historical overview of Jainism, from the teachings of Lord Mahavir and the composition of the Agamas (scriptures) to the eventual divergence into the Digambar (sky-clad) and Shwetambar (white-clad) traditions. It discusses the oral transmission of scriptures, the impact of historical events on their preservation, and the later development of various sub-sects (like Sthänakwäsi and Teräpanthi) and prominent figures and their contributions. The chapter also touches upon the role of idol worship and the efforts made to reform practices within the tradition.

In essence, "Essence of Jainism" offers a comprehensive and structured exposition of Jain philosophy, emphasizing self-knowledge, ethical conduct, the intricate workings of Karma, and the ultimate path to liberation through detachment, equanimity, and the eradication of karmic bondage.