Jain Darshan Aur Apna Sharir

Here's a comprehensive summary in English of the provided Jain text:

Book Title: Jain Darshan aur Apna Sharir (Jain Philosophy and Our Body) Author: Nandighoshvijay Publisher: Z_Jain_Dharm_Vigyan_ki_Kasoti_par_002549.pdf Catalog Link: https://jainqq.org/explore/229230/1

Summary:

This Jain text, "Jain Darshan aur Apna Sharir," emphasizes the profound importance of the human body as a crucial tool for spiritual practice and eventual liberation (moksha) in Jainism. It highlights that a human birth is exceedingly rare and the only path to achieving moksha. Without a body, spiritual devotion is impossible, as stated in the scriptures: "Shariramadyam khalu dharmasadhanam" (The body is verily the first and foremost instrument of dharma). Therefore, understanding the body is essential.

The text outlines the Jain understanding of the body, categorizing it into five types:

1. Audārika Sharīr (Gross Physical Body): The visible, material body composed of flesh, bones, and skin.
2. Vaikriya Sharīr (Transformational Body): A body that can change its form and size at will. Devas (gods) and Naraki (hell beings) possess this body, allowing them to alter their appearance. This is likened to a "Desire body" in modern terminology.
3. Āhārak Sharīr (Carrying Body): A subtle body that can be projected to obtain knowledge. Only specific, spiritually advanced individuals can manifest this body.
4. Taijasa Sharīr (Luminous/Fiery Body): The subtle body responsible for digestion and the creation of physical constituents like blood, fat, bone, and marrow. It is also known as the "Vital body."
5. Kārmana Sharīr (Karmic Body): The body formed by karmic particles (pudgala atoms) that adhere to the soul due to actions. It dictates the nature and characteristics of the other bodies.

The text explains that every living being possesses at least three bodies. Some exceptional individuals may have four, but no being ever has all five simultaneously.

• Earth, water, fire, air, and plant life, as well as two-sensed, three-sensed, and four-sensed creatures (like worms, insects, and some aquatic animals), along with five-sensed creatures like animals, birds, and fish, generally have the Audārika, Taijasa, and Kārmana bodies.
• Devas and Naraki have the Vaikriya, Taijasa, and Kārmana bodies.
• Humans possess the Audārika, Taijasa, and Kārmana bodies. However, through specific practices and austerities, they can also develop the Vaikriya or Āhārak bodies, but not both simultaneously.

The text highlights the Taijasa and Kārmana bodies as universally present in all embodied souls across the universe. Souls that have achieved liberation (moksha) and are free from all karmic bonds become "Aśarīrī" (bodiless).

The text contrasts the scientific understanding of the physical body with its spiritual significance. While modern science has extensively researched the physical body, its spiritual value is secondary. The Taijasa (subtle) body, which aids in digestion and physical formation, and the Kārmana body, which determines the subtle and gross forms, are considered highly important.

The "Ābhāmaṇḍala" (aura), often depicted as a halo behind the heads of deities, is explained as a manifestation of the purity of the Taijasa Sharīr. This aura, or bio-electromagnetic field, is unique to each being. The intensity and purity of a human's aura depend on the purity of their Taijasa body, which in turn is influenced by the Kārmana body and the nature of the karmic particles (pudgala atoms) it has absorbed, based on the soul's thoughts and mental state. Positive thoughts lead to a pure aura, while negative thoughts result in an impure one. This aura is also referred to as a "shaktikavach" (energy shield) by some.

The text mentions Shri Ashok Kumar Dutt, who, though not Jain, can perceive these auras, supporting Jain philosophical beliefs. His experiences open new avenues for research. He observed that particles entering the aura are absorbed as subtle food.

The text also describes three types of physical sustenance from a Jain perspective:

1. Kavalāhāra (Masticatory Diet): Eating food through the mouth.
2. Prakṣepāhāra (Injective Diet): Receiving nutrients or medicine through injections when oral consumption is not possible.
3. Romāhāra (Osmotic Diet): Absorbing subtle particles of food and water from the atmosphere through the pores of the skin.
4. Ojahāra (Conception Diet): The nourishment derived from the parents' vital essences during conception and early embryonic development.

From a subtle perspective, the soul absorbs Kārmana vargaṇā (karmic matter) from the surrounding space, which then becomes integrated with its Kārmana body. This absorbed matter, in a way, becomes indistinguishable from the soul.

As the soul's progress advances, its aura (shaktikavach) becomes larger, purer, and clearer. This is why divine beings like Tirthankaras possess pure and visible auras. Inanimate objects also have auras, but they are not as stable or spiritually developed as those of living beings and tend to diminish. For Devas, their aura fades six months before their lifespan ends, their garlands wilt, and their bodies become less radiant. However, those destined for immediate liberation (ekāvatārī) experience an increasingly brilliant aura.

The intensity of the aura is also linked to the power of the mind and Sankalpa Shakti (willpower). A stronger willpower leads to a larger and more potent aura. Therefore, humans can strengthen their willpower through pure thoughts, mantra chanting, and remembrance of their chosen deity. The text promises further discussion on the remarkable aura of Tirthankaras.

The text concludes with a quote from the Ācārāṅga Sūtra: "Je egam jāṇai, se savvam jāṇai. Je savvam jāṇai, se egam jāṇai." (One, by knowing which all is known. All, by knowing which one is known.) This underscores the interconnectedness of knowledge and the ultimate goal of spiritual realization.