Jain Darshan Me Prayukta Katipaya Darshanik Shabda - Book Summary

Here's a comprehensive summary of the provided Jain text in English, focusing on the philosophical terms discussed:

Book Title: Jain Darshan me Prayukta Katipaya Darshanik Shabda (Certain Philosophical Terms Used in Jain Philosophy) Author: Dr. (Smt.) Alka Prachandiya 'Diti' Publisher: Z_Mahasati_Dway_Smruti_Granth_012025.pdf Catalog Link: https://jainqq.org/explore/210703/1

This article, "Certain Philosophical Terms Used in Jain Philosophy" by Dr. Alka Prachandiya, delves into the specialized vocabulary of Jainism. It posits that every philosophical system, or darshan, not only preaches conduct-based religion but also the inherent nature of reality. Jain philosophy, like others, contemplates fundamental questions about the soul, the afterlife, the universe, and God. The author highlights that many terms used in Hindi Jain literature have meanings distinct from their secular usage, carrying specific philosophical import and thus being classified as technical terms. The article aims to explain the meaning and significance of several such terms.

Here's a breakdown of the terms discussed:

Ajeeva (अजीव): Defined as that which is not Jiva (soul), Ajeeva lacks consciousness. In Jainism, the six fundamental substances (Shat Dravya) are Jiva, Ajeeva, Dharma, Adharma, Akasha (space), and Kala (time). Ajeeva is inert matter, lacking the capacity to know and see like the Jiva. It is further categorized into four types: Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), and Akasha. Pudgala is corporeal because it possesses qualities like form, taste, smell, and touch. The other Ajeeva substances are incorporeal. All scholars agree that Ajeeva is contrary in nature to the Jiva.
Anuvrata (अणुव्रत): The term is formed by the combination of 'Anu' (subtle) and 'Vrata' (vow/observance). It refers to the partial observance of vows, leading to a partial purification of the soul, a state known as Deshcharita. In the layman's stage (Shravaka), the gross form of the five great sins is renounced in part. These are the five Anuvratas: non-violence (Ahinsa), truthfulness (Satya), non-stealing (Achaurya), celibacy (Brahmacharya), and non-possession (Aparigraha). Jain scholars emphasize that these Anuvratas cannot be undertaken without right faith (Samyak Darshan).
Atichara (अतिचार): Derived from the root 'char' (to move/act) with the prefix 'ati' (excessive), Atichara means acting beyond proper conduct or indulging in worldly pleasures. The soul, driven by attachment (Raga), deviates from right faith. Atichara refers to the partial transgression or blemish in vows due to carelessness with the senses. The scriptures mention two types:
1. Deshatyaga Atichara (देशत्याग अतिचार): A defect arising from the partial renunciation through thought, word, action, or approval.
2. Sarvatyaga Atichara (सर्वत्याग अतिचार): A complete transgression of all renunciations.
Anantachatushthaya (अनंतचतुष्टय): 'Ananta' means infinite, and 'Chatushthaya' refers to a group of four. This term signifies the four infinite qualities of the soul: infinite perception (Ananta Darshan), infinite knowledge (Ananta Jnana), infinite energy (Ananta Virya), and infinite bliss (Ananta Sukha). The soul, by destroying the four obstructing karmas (obscuring knowledge, perception, faith, and interfering karmas), attains these infinite qualities and experiences infinite bliss. This is the meaning of Anantachatushthaya in Jain philosophy.
Anantanubandhi (अनन्तानुबंधी): This refers to passions (Kashayas) that are bound for an infinite time. Their arousal prevents the soul from attaining right faith and proper conduct. These passions are considered destructive to right faith because they cause perversion of intention and are destructive to conduct because they generate attachment and aversion towards self and others. There are four types of Anantanubandhi Kashayas: anger (Krodha), pride (Mana), delusion (Maya), and greed (Lobha).
Anubhaga Bandha (अनुभागबंध): Derived from the prefix 'Anu' and the root 'bhaj' (to divide/partake), Anubhaga refers to the intensity or potency of karmic fruition. Anubhaga Bandha is one of the four types of karmic bondage (Bandha), the others being Prakriti Bandha (nature of karma), Sthiti Bandha (duration of karma), and Pradesha Bandha (quantity of karma). The intensity of karmic fruition is determined by the Kashayas. The fruit of karma arises during its manifestation (Udaya) according to its Anubhaga Bandha.
Anarthadanda (अनर्थदण्ड): Meaning "meaningless punishment" or "futile offense." In Jainism, any action performed without purpose is considered Anarthadanda. The vow to renounce Anarthadanda is also significant.
Anayatan (अनायतन): A compound word meaning "not a place of refuge" or "ungodly place." It refers to the six places of unrighteousness: bad preceptors (Kuguru), false deities (Kudeva), false doctrines (Kudharma), and their followers. Association with these hinders the attainment of right faith and the manifestation of dispassion (Vitaraaga), ultimately preventing the soul from achieving liberation (Moksha). Instead, it reinforces false beliefs (Atattva Shraddhan) and fosters attachment (Moha).
Anupeksha (अनुप्रेक्षा): Formed by the prefix 'Anu' and the root 'iksh' (to see), with the addition of 'tap' (suffix), Anupeksha means to see from all sides, to contemplate, or to meditate. It is synonymous with contemplation or reflection (Bhavana). These are reflections that foster detachment in the soul, divided into twelve categories:
1. Anityanupreksha (अनित्यानुप्रेक्षा): The impermanence of all things from the perspective of their transient states.
2. Asharananupreksha (अशरणांनुप्रेक्षा): The absence of any true refuge in the world.
3. Samsaranupreksha (संसारांनुप्रेक्षा): The nature of the cycle of birth and death and the suffering arising from 'mine' and 'thine'.
4. Ekatvanupreksha (एकत्वानुप्रेक्षा): The aloneness of the soul.
5. Anyatvanupreksha (अन्यत्वानुप्रेक्षा): The soul is different from the body and other possessions.
6. Ashuchitvanupreksha (अशुचित्वानुप्रेक्षा): The impurity of the body.
7. Asravanupreksha (आस्रवानुप्रेक्षा): The nature of influx of karmas, with intense and mild passions being the cause of inauspicious and auspicious influx.
8. Samvaranupreksha (संवरानुप्रेक्षा): The nature of the cessation of karmic influx through practices like control of senses (Gupti), carefulness (Samiti), and righteousness (Dharma).
9. Nirjaranupreksha (निर्जरानुप्रेक्षा): The nature of shedding of past karmas and its causes.
10. Lokānupekskhā (लोकानुप्रेक्षा): The nature of the universe and its limited extent.
11. Bodhidurlabhānupreksha (बोधिदुर्लभानुप्रेक्षा): The rarity of obtaining human birth and the importance of valuing the three jewels (Ratnatraya) for achieving liberation.
12. Dharmānupreksha (धर्मानुप्रेक्षा): The knowledge of the omniscient (Sarvajna) and the contemplation of the means to attain omniscience.
Anuyoga (अनुयोग): Derived from the prefix 'Anu' and the root 'yuj' (to join), with the suffix 'dhatra', Anuyoga means a division or section. In Jain scriptures, there are four types of Anuyoga, which systematically describe subtle, distant, past, and future realities as declared by the omniscient. These divisions are:
1. Prathamānuoga (प्रथमानुयोग): Deals with the biographies of great personages like Tirthankaras and Chakravartis.
2. Karaṇānuoga (करणांनुयोग): Explains the soul's stages of spiritual progress, karmic processes, and the three worlds (Triloka).
3. Charaṇānuoga (चरणानुयोग): Describes the conduct of monks and householders.
4. Dravyānuoga (द्रव्यांनुयोग): Elaborates on the six substances (Shatdravya), seven realities (Saptatattva), and the distinction between the self and non-self.

The article concludes with a "Thought Spark" section emphasizing the power of love, its ability to foster world friendship, and its capacity to transform poison into nectar, citing the influence of Mahasati Shri Champa Kunvarji Ji Maharaj.