Introduction To Jainism

This document is an "Introduction to Jainism" by A. B. Latthe, published in 1905. It aims to provide a comprehensive overview of the Jain religion, its philosophy, and its practices.

Here's a summary of the key points covered in the text:

1. Meaning of Jainism:

• Jainism is the religion preached by the Jineshwars, who have conquered passions like love, hate, and sensual desire, or who have vanquished the eight Karmas.
• Jinas are also called Arhats (revered by Indra), Omniscient, Siddhas (those who have occupied the highest place), and Tirthankaras (those who show the right path).

2. Divisions of Jains:

• Jains in India are divided into three sections: Digambaras, Shwetambaras, and Dhundias.
• The core principles are the same across these divisions (Seven Principles, 24 Tirthankaras, non-killing, Right Belief, Right Knowledge, Right Conduct).
• Differences lie mainly in image worship (Digambaras worship naked images, Shwetambaras worship adorned images, and Dhundias reject images), the nature of ascetics, and minor points. The book primarily focuses on Digambara traditions.

3. The Seven Principles (Tattvas):

• Jeeva (Life/Soul): The sentient or knowing being, whose essence is sentience.
• Ajeeva (Matter): The opposite of Jeeva, comprising Pudgal (material substance), Dharm (medium of motion), Adharm (medium of rest), Akash (space), and Kal (time).
• Asrava (Inlet of Karmas): The inflow of auspicious and inauspicious Karmas into the soul due to passions like love and hatred.
• Bandh (Bondage of Karmas): The mutual entrance of the soul and Karmas into each other's spheres, likened to a heated iron ball absorbing water particles. This bondage is fourfold: Prakriti (quality), Sthiti (duration), Anubhag (intensity), and Pradesh (extent).
• Samvara (Prevention of Asravas): Stopping the inflow of Karmas by observing the three Guptis (control of mind, speech, and body), five Samitis (careful conduct), ten Dharmas (virtues like forgiveness, humility), twelve Anuprekshas (meditations), twenty-two Parishahajayas (endurance of hardships), five Charitras (conduct), and twelve Tapas (ascetic practices).
• Nirjara (Partial Destruction of Karmas): The destruction of Karmas, either by being suffered out or by being brought to maturity before their ordinary period.
• Moksha (Total Deliverance): Freedom of the Soul from every Karma, leading to the disappearance of the material body and the existence of the soul with infinite wisdom and insight. This is the highest principle and true happiness.

4. The Path to Deliverance (The Three Jewels):

• Right Belief (Samyak Darshan): Faith in the Seven Principles, a faultless God, consistent scriptures, and renunciate teachers.
• Right Knowledge (Samyak Gyan): Knowledge that depicts things as they are, without doubt or perversity.
• Right Conduct (Samyak Charitra): Practicing what is known and believed through Right Faith and Knowledge.

5. Stages of Initiation (for Laymen - Shravakas):

• A Shravaka is one who observes vows, even if partially (Desh Vriti).
• Darshan Stage: Freedom from five faults and seven vices (gambling, flesh-eating, drinking, debauchery, hunting, theft, defiling others' wives).
• Vrita Stage: Observation of five Anu Vritas (general non-killing, truthfulness, non-stealing, celibacy, non-possession), three Gun Vritas (extending vows, avoiding causeless sins, measuring enjoyments), and four Shiksha Vritas (limiting actions, regular meditation, fasting, charity).
• The text details the specific observances and associated faults to avoid for each Vrita.
• Sallekhana: A vow to be observed at the time of death, involving detachment, seeking forgiveness, settling dues, and gradual fasting until liberation.

6. Asceticism:

• Ascetics have twenty-eight primary qualities, including the five great vows, five samitis, six necessaries, abandonment of senses, throwing off clothes, plucking hair, one meal a day, etc.

7. Nature of Merit (Punya) and Sin (Papa):

• Sin: False belief, killing, falsehood, theft, debauchery, luxury, covetousness, anger, pride, fraud, love, backbiting, idleness, grossness, eating unmentionables.
• Merit: Compassion, benevolence, gentleness, charity, self-sacrifice, celibacy, appreciation, sympathy, praise of gods, reverence for teachers, studiousness, modesty, philanthropy, rightful livelihood, pilgrimage.
• The text clarifies that certain practices (like river baths, eclipses, Shradh, cow worship) are not considered religious merits in Jainism.

8. Binding of Karmas:

• The soul is trapped in worldly existence due to Karmas. Love or hatred towards what is known attracts Karmas.

9. Moksha and the Fourteen Gunasthanas:

• Moksha is freedom from all Karmas.
• The soul progresses through fourteen stages (Gunasthanas) from complete immersion in Karmas (Mithyatva) to the state of liberation. These stages involve progressive purification of faith and conduct.

10. Image Worship:

• Images are worshipped to remind devotees of the virtues and concentrated posture of the Jinas. The worship is directed towards the virtues, not the material of the image.
• Jain images depict a state of dispassionateness and self-concentration, resembling yogic postures described in the Bhagavad Gita.
• The eightfold worship (bathing, sprinkling, rice, flowers, food, light, incense, fruits) is described for householders, while ascetics offer salutations.

11. Resemblance of Jainism with Other Religions:

• Jainism shares core doctrines with Hinduism, Parseism, Islam, and Christianity, such as the immortality of the soul, the law of karma, and the conception of Moksha.
• The emphasis on vegetarianism and temperance is highlighted as a point of agreement with various religious traditions.
• The author refutes the accusation of atheism against Jainism, citing references from the Vedas that praise Jain Tirthankaras.
• The concept of Anekantavada (many-sidedness of reality) is explained as a logical principle that allows for seemingly contradictory statements to be true from different perspectives. This is compared to philosophical reconciliations in other traditions, including Shankaracharya's approach.

12. Individual and National Welfare from Jainism:

• Jainism promotes both spiritual and worldly happiness.
• Jains are described as a materially prosperous class, predominantly merchants and landholders, who are self-sufficient and not prone to begging.
• Statistical data from 1891 and 1901 for the Bombay Presidency is presented, showing a significantly lower proportion of Jains in prison compared to other communities, indicating a high moral standard.

In essence, "An Introduction to Jainism" by A. B. Latthe provides a detailed and structured explanation of the fundamental tenets of Jainism, covering its metaphysical principles, ethical guidelines, path to liberation, and its place within the broader religious landscape.