Feelings

Here's a comprehensive summary of the Jain text "Feelings" by Priyam, based on the provided pages:

The book "Feelings" (Gujarati: ફીલિંગ્સ) by Priyam, published by Ashapuran Parshwanath Jain Gyanbhandar, explores the deep-seated emotions and aspirations a Jain individual should have for the Jineshasan (Jain Dharma). The author emphasizes that true progress and the widespread acceptance of Jainism (making it a "world dharma" and the "crown of the world") depend on the internal commitment and transformation of its followers. If Jainism isn't a personal ruling principle ("swashasan") in our lives, then other hopes are futile. The book encourages readers to internalize these feelings to achieve the impossible.

The book is structured into several sections, each with a distinct focus:

1. Samvedana – Jinshasan (Sensitivity – Jainism): This section highlights historical figures and their actions that demonstrate deep devotion and the willingness to protect and uphold Jain Dharma. Examples include: * Abhaykumar: Resolving a crisis faced by the Shasan (Jain order). * Emperor Kharavel: Organizing religious festivals and promoting scriptural knowledge. * King Kumarpal: Undertaking fasts for the completion of scriptures and even sacrificing skin and flesh to save a creature. * Minister Vastupal: Protecting the dignity of a young monk by punishing an aggressor. * Emperor Samprati: Making non-Aryan lands suitable for Jain ascetics. * Pethad Shah: Sacrificing everything to protect Girnar. * Kalak Suriji: Uprooting a king to protect the chastity of a nun. * Vajraswami: Resisting injustice against Jains. The author calls for similar dedication and action today to prevent the dilution of the Shasan, to celebrate its festivals, to promote pure literature, to dedicate oneself to the Tirthankaras, to safeguard the welfare of ascetics, to expand Jainism universally, to protect the Shasan with all possessions, and to protect the chastity of followers by overcoming negativities.

2. Ke Jinshasan (Repair/Restore Jainism): This section outlines four key actions needed for the Jineshasan: * Repair Jinshasan: This involves strengthening the foundation of Jainism, which is Samyagdarshan (Right Faith/Perception). It emphasizes that just as a broken table leg needs repair, our perception of Jainism needs constant upkeep. This is reflected in our emotional responses to the teachings and the practice of virtues like Samyakdarshan and Supatra Daan (giving to worthy recipients). * Renovate Jinshasan: This means embodying Jain principles in our own lives and spreading that influence to the community. It suggests that one person's devotion can transform the entire Jain tradition. This includes maintaining decorum in temples, speaking with politeness, and fostering a sense of community and respect. The goal is to make Jainism a model for other religions in terms of discipline, peace, civility, and compassion. * Renew Jinshasan: This is about restoring Jainism to its pristine glory, akin to the times of Lord Mahavir Swami and Acharya Hemchandracharya. It stresses the need for gratitude rather than external rituals to achieve this. * Repay Jinshasan: This involves restoring Jainism's honor and establishing its supremacy in the hearts of people worldwide, envisioning temples in every village, scriptures in every home, and devotion to the Tirthankaras in every heart.

3. Feelings Jinshasan: This section categorizes individuals into four types based on their connection to Jainism, using analogies: * Calf-like (Vachhda Jeve): Representing absolute faith and surrender. These individuals follow the teachings unquestioningly, like a calf follows its mother, driven by unwavering conviction. They are free from doubt and questioning. * Cow-like (Gay Jeve): Representing complete gratitude. These individuals recognize the immense benefits received from Jainism and are ready to reciprocate selflessly, like a cow providing milk to its owner. The author laments that our contributions are often driven by ego (for recognition, accolades) rather than true gratitude to the Shasan itself. The analogy of Subhash Chandra Bose's appeal for "everything" for the country is used to illustrate selfless contribution. * Sluggish Ox-like (Galiya Balad Jeve): Representing laziness and inaction. These individuals are unmotivated and hesitant to contribute, needing constant push. The author contrasts different levels of engagement: obligation, habit, duty, devotion, recognition, and finally, true belongingness. The lack of proactive involvement indicates that Jainism feels like an external entity, not a personal commitment. The story of the partridges and the farmer's field illustrates the importance of personal connection and initiative. * Bull-like (Akhal Jeve): Representing animosity and opposition. These individuals, despite benefiting from Jainism, actively work against its principles. Examples include those who disrespect traditions, oppose learned scholars, promote immodest behavior, disrespect religious practices, or act disruptively in religious gatherings. The author criticizes those who outwardly revere religious figures while inwardly betraying them, and those who disregard modesty and appropriate behavior in religious spaces, thereby harming the sanctity of the Shasan.

4. Jewel Jinshasan (Jewel of Jainism): This section focuses on the "jewels" of Jainism, inspired by the teachings of scholars like Acharya Yashovijayji. * Expertness/Skill (Kushalpana): This refers to performing religious duties and practices with utmost sincerity, focus, and devotion. It's not just about the action but the internal absorption in it. The author contrasts skills used for worldly gain with those that lead to spiritual liberation. Examples include the dedicated Kayotsarga (standing meditation) of King Chandravatsank and the creation of devotional verses by Upadhyay Sakalchandraji. The author emphasizes that true understanding of Jainism is reflected in the consistent and dedicated practice of its rituals, seeing them as pathways to liberation.

5. Beating Jinshasan (Harmful aspects to Jainism): This section details five negative traits that harm Jain Dharma: * Ego (Ahankar): This is the tendency to prioritize personal ego over the principles of Jainism, even to the point of desecrating sacred spaces or ideals. The author contrasts this with the humility of great Jain scholars and saints who downplayed their own achievements. * Envy (Asuya): Jealousy of others' progress or virtues is destructive. The author compares it to termite infestation and the harmful consequences of such negativity, citing scriptural examples of individuals who suffered due to envy. True progress comes from rejoicing in the good fortune and virtues of others. * Slander/Criticism (Avarnavaad): This involves speaking ill of others. The author compares it to cleaning up others' dirt with one's tongue, making oneself more impure. Slander binds negative karma and leads to a lower rebirth. It's important to focus on one's own faults and overlook those of others. * Attachment (Asakti): Excessive attachment to material possessions, women, food, or any worldly object hinders spiritual progress and service to Jainism. The author uses examples from history and scripture to illustrate how attachment leads to downfall. * Lack of Discernment (Avivek): This refers to the inability to distinguish between right and wrong, beneficial and harmful actions. It can lead to unintentional harm to the Shasan. The author stresses the importance of Dravya, Kshetra, Kaal, and Bhav (substance, place, time, and disposition) in all actions. The focus should be on nurturing the next generation and respecting the principles of Jainism, rather than personal preferences.

6. Vivek – Jinshasan (Discernment – Jainism): This section emphasizes the importance of four types of perception for understanding Jain Dharma: * Attitude/Approach (Valan Srushti): A narrow, self-centered attitude can lead to criticism and lack of empathy. True charity begins at home, extending to family, the community, and even those working for the faith. * Thought Process (Vichar Srushti): Thoughts stem from one's attitude. Discernment involves choosing positive and constructive thoughts and actions, like arranging things properly or being generous with resources. * Speech (Vachan Srushti): Our words are a reflection of our thoughts. Discernment in speech means speaking kindly, constructively, and only what is necessary. The author warns against the destructive power of careless words and the importance of controlling one's speech, especially in religious contexts. * Behavior (Vartan Srushti): Actions stemming from discerning thoughts and speech are crucial. Inappropriate behavior in religious settings, like playing loud music or improperly parking vehicles, can create negative impressions of Jainism. Instead, actions should inspire devotion and respect for the faith.

7. Shramanya – Trilok Samrajya (Asceticism – Empire of the Three Worlds): This section defines true asceticism (Shramanya) through three aspects: * Renunciation (Parityag Vishwa): This involves renouncing not only material possessions but also inner attachments, ego, ignorance, and negative feelings. True renunciation is done without the feeling of renouncing, like shaking off dust. * Forbearance (Parititiksha Vishwa): This is the ability to tolerate hardships with complete awareness and equanimity, seeing them not as suffering but as an inherent part of spiritual practice. It is a protective shield and a bed of happiness. * Contentment (Paritosha Vishwa): This is a state of inner joy and satisfaction, where every circumstance becomes a cause for happiness. It involves minimal desires and complete contentment with what is received.

These three aspects are presented as the true dominion of an ascetic, leading to the ultimate goal of liberation.

8. Varsidaan ni Bhitarmā (Within the Practice of Varsidaan): This section delves into the psychological and spiritual significance of Varsidaan (the act of renouncing wealth). * Depth: It emphasizes the understanding that wealth is essentially "dirt" and true renunciation comes from an innate detachment, not the display of giving. It highlights that true giving is like shaking off dust, without the conscious thought of sacrifice. * Length: It means renouncing all forms of possession, as any remaining attachment becomes poison and represents all forms of accumulation. * Breadth: Renunciation must be through mind, speech, and action. It involves shedding the perception of value in worldly things, seeing wealth as nothing. * Height: True renunciation is internal, involving the shedding of false beliefs, ignorance, and lack of self-control. External renunciation without internal purification is seen as a mockery.

9. Vinay na 3 Sopan (Three Steps of Humility): This section outlines three levels of humility: * Nalier – Following Guru's Commands: This is the perfect adherence to the Guru's instructions, even if it requires personal sacrifice. It emphasizes prioritizing the Guru's guidance above all else. * Gurumukhvaya – Sitting Near the Guru: This signifies being close to the Guru, not too near to be disrespectful or too far to be unengaged, but in a balanced manner. * Runvari Sampanna – Understanding the Guru's Intent: This is the highest form of humility, where the disciple understands the Guru's intentions through subtle cues without explicit instruction, acting proactively.

10. Mithyatva – Tours and Travels (False Belief – Tours and Travels): This is a satirical piece that presents the journey through the fourteen realms of existence (heaven, hell, and the earthly realm) as a "tour package" of Mithyatva (false beliefs). It humorously describes the experiences in different realms, emphasizing the continuous cycle of rebirth and suffering. It contrasts this with the limited, yet more virtuous, "tours" offered by Samyaktva (true faith), which lead to liberation. The author warns against the allure of Mithyatva and encourages adherence to true principles.

11. Mara Par Aavel Ek Patra (A Letter Received by Me): This section compiles observations from various Jain communities (Una, Veraval, Prabhas Patan, Jetpur, Golden) highlighting their current state, challenges, and needs. It discusses declining Jain populations, issues with temple maintenance, adherence to religious practices, the need for education, and the importance of proactive monastic visits for spiritual guidance and preservation of traditions.

12. Diksha Muhurt Pradan – Vignaptipatra (Providing the Auspicious Time for Initiation – Petition Letter): This is a formal request from a family to their spiritual guide, seeking an auspicious time for a loved one to undertake the path of renunciation (initiation). It expresses the family's immense joy and gratitude for this spiritual endeavor and their hope that the chosen time will lead to unparalleled success in the ascetic's spiritual journey.

Overall, "Feelings" is a call to action for Jains to deeply connect with their faith, to embody its principles, and to actively contribute to its preservation and propagation with genuine devotion, humility, and discernment. It uses historical examples, analogies, and critiques to motivate readers towards a more committed and meaningful spiritual life.