Jain Dharm Aur Jivan Mulya

Here's a comprehensive summary of the Jain text "Jain Dharm aur Jeevan Mulya" by Dr. Prem Suman Jain, based on the provided pages:

Book Title: Jain Dharm aur Jeevan Mulya (Jainism and Life Values) Author: Dr. Prem Suman Jain Publisher: Sanghi Prakashan, Jaipur Catalog Link: https://jainqq.org/explore/003669/1

Overview:

"Jain Dharm aur Jeevan Mulya" by Dr. Prem Suman Jain is a collection of thoughtful and research-based essays that delve into the core life values propounded by Jainism. The book aims to illuminate these values in a lucid style, demonstrating their relevance and freshness even in contemporary contexts. It is presented as the first part of a proposed tetralogy by the author. The publisher, Sanghi Prakashan, is recognized for its commitment to promoting literature on religion and ethical values, even in a commercial era.

Key Themes and Chapters (as indicated by the Table of Contents and excerpts):

The book explores the foundational principles and distinctive characteristics of Jain culture and its enduring life values. It traces the historical trajectory of Jainism and its teachings, highlighting the contributions of various Tirthankaras and acharyas.

1. The Tradition of Shraman Dharma:

   • This section emphasizes the need to study Jain culture to fully understand Indian culture, as Jainism has evolved on a parallel path. It highlights the timelessness of Jain teachings, beginning with the first Tirthankara, Rishabhadeva, and extending to Lord Mahavir.
   • It discusses the cyclical nature of time (Avsarpini and Utsarpini periods) and the corresponding stages of human civilization, from a state of utter happiness to one of extreme suffering.
   • The narrative begins with a pristine era of 'Bhoga-bhumi' (era of enjoyment) where basic needs were met by Kalpa-vrikshas (wish-fulfilling trees) and life was simple, free from dualities like sin and virtue.
   • As time progressed, the influence of Kalpa-vrikshas diminished, leading to the emergence of social order, the concept of 'Kul' (family/clan), and the first 'Kulakaras' (lawgivers), culminating in Nabhi.
   • Lord Rishabhadeva's era marked a transition from a simple, nature-dependent life to the beginnings of urban civilization, agriculture, arts, script, and mathematics. His teachings aimed to instill purpose and consciousness in humanity.
   • The text traces the lineage of Tirthankaras, noting the significant impact of Rishabhadeva, Parshvanatha, and Mahavir in systematizing and propagating Jain Dharma. It suggests a strong connection between the Shraman tradition and the Sindhu Ghati (Indus Valley) civilization.
   • The evolution of Jain culture is presented as a continuum influenced by its early exponents, subsequent Tirthankaras, and Lord Mahavir's teachings.

2. The Uniqueness of Jain Culture:

   • Jain culture's enduring presence in Indian life for millennia is attributed to its spiritual depth, ethical framework, and practical balance.
   • Metaphysical Principles (Tattva-nirupan): The universe is fundamentally divided into two elements: Jiva (soul) and Ajiva (non-soul). The interaction of these two leads to the cycle of birth and death. The ultimate goal is the liberation of the Jiva through the control of mind, speech, and body. This is presented as a scientific approach that even modern science may validate.
   • Liberal Intellectual Perspective (Udar Vaicharik Drishti): Jain philosophy, particularly Anekantavada (non-absolutism) and Syadvada (conditional predication), offers a unique method for understanding truth. Anekantavada posits that reality is multifaceted, and each object possesses infinite qualities and aspects. Syadvada emphasizes that any statement about reality is relative to a particular perspective. This approach fosters tolerance, harmony, and intellectual openness, resolving conflicts arising from rigid viewpoints.
   • The Declaration of Equanimity (Samata ka Ughosh): Equanimity is the cornerstone of Jainism, underpinning its core principles of Right Faith, Right Knowledge, and Right Conduct. Practices like Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession) are its ancillary disciplines. The term 'Shraman' itself signifies one who practices equanimity and subdued passions.
   • Ethical Ideals of Jain Conduct (Jainachar Sanhita): Jain ethics are rooted in pure conduct. Daily practices like Samayika (meditation), Stavana (praise of Tirthankaras), Vandana (obeisance), Pratikramana (repentance and purification), Kayotsarga (detachment from the body), and Pratyakhyana (renunciation of desires) are prescribed for both ascetics and householders to purify conduct and progress towards liberation.
   • Karma Theory and Individual Freedom (Karmavad: Vyaktiswatantrya): Jainism's emphasis on karma theory underpins its principles of non-violence, non-possession, and atheism (in the sense of not believing in an external creator-god). Every individual is responsible for their actions, and liberation is achieved through self-effort, not divine grace.
   • Mourning as a Celebration (Marana-Mahotsava): Jain culture views death, especially death achieved with equanimity and self-awareness (Samadhi Marana or Sallekhana), as a sacred event and an opportunity for spiritual culmination. It is not considered suicide but a voluntary and peaceful shedding of attachments.
   • Balanced Social System (Santulit Samaj Vyavastha): Jainism maintains a balance between the ascetic life (Shramana) and the householder life (Shramanopasaka). Each has distinct practices and goals, designed to cater to individual capacity and circumstances. The vows (Mahavratas for monks, Anuvratas for householders) are practical guidelines for ethical living.
   • The Dignity of Women (Nari ki Pratishtha): Jain culture historically granted women the freedom to pursue spiritual development, evident in the existence of female monastic orders. While some texts might reflect societal influences, the core spirit respects women's potential.
   • Festivals and Celebrations (Parva aur Tyohar): Jain festivals emphasize spiritual discipline, renunciation, self-study, and universal love, rather than mere revelry. Sanvatsari (a day of forgiveness and self-purification) is highlighted as a significant festival fostering universal goodwill.
   • Respect for Folk Sentiments (Loka-bhavana ki Kadra): Jain culture has a deep respect for popular sentiments, integrating revered figures and concepts from other traditions into its narrative, such as associating Ram, Krishna, and Hanuman with respected roles, demonstrating an inclusive approach to folk traditions.
   • Literature and Art (Sahitya evam Kala ki Vishishtata): Jain literature is vast and diverse, covering various genres and themes. Its narrative style often leads to a moral or spiritual conclusion, aiming to inspire the populace. Jain art, from cave paintings to sculptures, is deeply rooted in its philosophical underpinnings, evoking a sense of spirituality and detachment in viewers.

3. Gems of Mahavir's Thought (Mahavir ke Chintan-kan):

   • Lord Mahavir's philosophy is integral to Jain culture's development. His teachings were presented in a context of an increasingly rational and sometimes rigidly opinionated society.
   • Cosmology and Metaphysics: Mahavir described the universe as beginningless and endless, emphasizing transformation rather than creation or destruction. He viewed the world through the lens of Jiva (soul) and Ajiva (non-soul).
   • Psychological Insights: Mahavir analyzed the mind's workings and its influence on the external world, explaining the bondage and liberation of the soul through the theory of karma. He stressed the importance of remaining conscious and alert.
   • Self-Reliance and Spiritual Prowess: Mahavir promoted self-reliance, stating that one's soul is the architect of its own destiny. He abolished the concept of reliance on external saviors.
   • Depth of Knowledge (Vishrutgya): Mahavir meticulously explained different levels of knowledge (mati, shruta, avadhi, manahparyaya, kevala) and emphasized the continuous pursuit of knowledge. He advocated for understanding the listener's perspective and delivering teachings accordingly.
   • The Principle of Non-Absolutism (Anekantavada): In response to rigid and one-sided views prevalent at the time, Mahavir presented Anekantavada and Syadvada. He argued that reality is complex and can be viewed from multiple perspectives, and statements are always conditional. This promotes intellectual humility and tolerance.
   • The Essence of Ahimsa: Mahavir's concept of Ahimsa (non-violence) was profound, encompassing the renunciation of causing harm or distress to any living being, both physically and mentally. He defined it as equanimity and the realization of the self in all beings ('Atmanvat sarvabhuteshu').
   • Social Reform: Mahavir challenged the caste system and social hierarchies, emphasizing the inherent worth of every individual. He advocated for a society based on equality, compassion, and non-possession, and communicated in the language of the common people.
   • Influence on Arts and Sciences: Mahavir's teachings influenced Indian art, literature, and even scientific thought, with his emphasis on diligent observation and the understanding of diverse perspectives.

4. Anekanta: The Liberalism of Thought (Anekanta: Vaicharik Udarata):

   • This chapter elaborates on Anekantavada and Syadvada, attributed to Lord Mahavir. It explains how these principles promote intellectual breadth and tolerance by acknowledging the multifaceted nature of reality.
   • The anecdote of young Vardhaman (Mahavir) demonstrating the relativity of perspectives to his friends illustrates the core idea of Syadvada.
   • Anekantavada is presented as the foundation for seeking truth, recognizing that our limited knowledge only grasms aspects of reality.
   • The application of Anekantavada in daily life, especially in resolving conflicts and fostering mutual understanding, is emphasized. It is presented as the antidote to dogmatism and intellectual violence.
   • The chapter draws parallels between Syadvada and modern scientific and philosophical concepts of relativity, highlighting its enduring relevance.

5. The Foundation of Jainism: Equanimity (Jain Dharm ka Adhar: Samata):

   • This section highlights the central role of 'Samata' (equanimity) in Jainism, tracing its significance from the Agam scriptures to Prakrit literature.
   • Linguistic Equality: Prakrit literature challenged the dominance of Sanskrit, promoting linguistic equality and embracing diverse regional dialects, thus reflecting Samata in language.
   • Verbal Equality: The use of indigenous and Sanskritized words without hierarchical distinction in Prakrit literature demonstrates verbal equality.
   • Harmony of the Elite and the Folk: Prakrit literature portrays a spectrum of characters, from kings to common artisans, showcasing a blend of elite and folk life, reflecting societal harmony.
   • Equality of All Beings (Pranimatra ki Samata): Jainism posits that all souls are fundamentally equal, irrespective of their physical form or current circumstances. This understanding underpins the principle of Ahimsa.
   • Equanimity from Fearlessness (Abhay se Samatva): Fearlessness is seen as the source of equanimity. By overcoming fear and attachment, one achieves a state of sameness with all beings.
   • The Nature of Equanimity: Equanimity involves non-attachment, impartiality, and the ability to remain balanced in the face of pleasure and pain, honor and insult.
   • Equanimity as Supreme: The pursuit of equanimity is paramount, leading to self-control, detachment from possessions, and a balanced approach to life.

6. The Code of Conduct in Jainism (Jain Achar-Sanhita):

   • This chapter details the ethical principles and practices of Jainism, emphasizing their role in fostering individual well-being and societal harmony.
   • Jain Metaphysics: It briefly explains the Jain understanding of the universe as composed of six eternal substances (dravyas) and the soul's journey through karma.
   • The Science of Conduct (Jain Achar): Jain conduct is a means to spiritual liberation, integrating ethical duties with spiritual aspirations. The core philosophy emphasizes that "Conduct is Dharma" (Charitra khalu Dharmo).
   • Karma Theory and Individual Agency: It reiterates that individuals are responsible for their karma, and through self-effort, one can modify the consequences of karma. This empowers individuals and rejects reliance on external deities for salvation.
   • Humanity's Evaluation (Manavata Mulyankan): The soul is considered the center of infinite potential, capable of attaining divinity through self-realization. Jainism highlights human freedom and the potential for spiritual growth in human life.
   • The Three Jewels (Tiratna): Right Faith (Samyagdarshan), Right Knowledge (Samyagjnana), and Right Conduct (Samyakcharitra) are the path to liberation. They are interconnected and essential for spiritual progress.
   • Ahimsa as the Core: Ahimsa is presented as the fundamental principle of Jain conduct, permeating all other vows and practices.
   • Vows for Householders and Monks: The chapter distinguishes between the 'Anuvratas' (minor vows) for householders and the 'Mahavratas' (great vows) for monks, outlining their scope and application in daily life.
   • Ahimsa: The Foundation of Jain Practice: Ahimsa is the bedrock of Jain ethics, encompassing non-violence in thought, word, and deed. Its practical application extends to minimizing harm in daily activities and advocating for vegetarianism.

7. Ahimsa: Form and Application (Ahimsa: Swaroop evam Prayog):

   • This section explores the concept of Ahimsa (non-violence) in Jainism, emphasizing its profound meaning and practical application.
   • Ahimsa as Equanimity: Ahimsa is rooted in equanimity and the absence of passion-driven tendencies like anger, hatred, and attachment. It requires treating all beings with compassion and understanding.
   • The Definition of Violence: Violence is defined as harming living beings, whether physically or mentally, driven by passions like anger and greed.
   • Ahimsa in Daily Life: The chapter addresses the practical challenges of practicing Ahimsa in everyday life, especially for householders, and suggests careful conduct and mindful actions to minimize harm. It distinguishes between intentional violence and unintentional harm.
   • Ahimsa and Warfare: It clarifies that Jain Ahimsa does not advocate for passive submission to aggression. Defensive action to protect oneself, one's community, or righteousness is permissible, but not motivated by aggression or hatred.
   • The Broader Implications of Ahimsa: Ahimsa is presented as the foundation of social justice, equality, and universal brotherhood, influencing practices like vegetarianism and compassion for all living beings. It is seen as the basis for societal harmony and personal integrity.

8. New Horizons of Non-Possession (Aparigraha ke Naye Kshitij):

   • This chapter examines Aparigraha (non-possession or non-attachment) in a modern context, highlighting its relevance in overcoming materialism and finding true happiness.
   • The Problem of Materialism: The contemporary pursuit of wealth and possessions is identified as a source of inner turmoil and dissatisfaction, contrasting with the ancient Indian emphasis on detachment.
   • Aparigraha in Jainism: Aparigraha is defined as detachment from material possessions and desires, not necessarily poverty. It is about limiting consumption and cultivating contentment.
   • Inner and Outer Aparigraha: The text distinguishes between inner detachment (from passions like anger and greed) and outer non-possession (limiting material accumulation).
   • The Paradox of Jain Wealth: It addresses the apparent paradox of Jain communities often being economically prosperous while upholding the principle of Aparigraha, suggesting that true Aparigraha lies in the attitude towards wealth and its use for social good and spiritual pursuits.
   • Modern Challenges: The chapter discusses how modern economic systems, social values, and psychological needs (like security) contribute to increased possessiveness.
   • Revisiting Mahavir's Teachings: It calls for a re-evaluation of Mahavir's teachings on Aparigraha in contemporary times, emphasizing that it is about inner freedom and responsible stewardship, not mere renunciation.

9. Swadhyaya: The Key to Knowledge (Swadhyaya: Gyan ki Kunji):

   • This chapter explores the concept of Swadhyaya (self-study) as a vital practice for spiritual growth and understanding.
   • Swadhyaya in the Modern Age: It acknowledges the challenges of practicing Swadhyaya in a busy modern world but stresses its enduring importance.
   • The True Meaning of Swadhyaya: Swadhyaya is not just book reading but a continuous process of learning from life experiences, nature, and introspection. It's about understanding the self and the nature of reality.
   • Swadhyaya as Discipline: It is considered a form of penance, leading to the shedding of ignorance and the attainment of true knowledge.
   • The Role of Swadhyaya in Intellectual Growth: Swadhyaya fosters intellectual humility, open-mindedness, and the ability to discern truth from falsehood, leading to a balanced perspective.
   • Swadhyaya and Societal Impact: Practicing Swadhyaya contributes to personal growth, which in turn influences societal harmony by promoting understanding and reducing conflict.

10. Karma and Human Endeavor (Karma evam Purushartha):

    • This section delves into the Jain doctrine of karma and the role of human effort (Purushartha) in shaping one's destiny.
    • The Power of Karma: Karma is presented as a subtle force that binds the soul, dictating its experiences. Past actions have consequences that must be faced.
    • The Distinction Between Karma and Fate: The chapter differentiates karma from blind fate or destiny, emphasizing that while past actions influence the present, individuals have the freedom to choose their responses and actions in the present moment.
    • The Role of Purushartha: Human endeavor, guided by right knowledge and conduct, can modify the effects of karma, leading to spiritual progress and liberation.
    • Karma in Jain Literature: It discusses how Jain narratives, particularly in Prakrit literature, illustrate the principles of karma and the power of human effort through stories of rebirth, consequences of actions, and the pursuit of liberation.
    • The Balance Between Karma and Effort: The text suggests a nuanced understanding where karma plays a role, but human effort and ethical choices are equally crucial in navigating life's challenges and achieving spiritual goals.

11. Jainism in Changing Contexts (Jain Dharm: Badalte Sandarbhon mein):

    • This chapter examines the adaptability and enduring relevance of Jain principles in the face of societal and cultural transformations.
    • Enduring Values: Jainism, with its focus on life values and individual liberation, has remained relevant through millennia by adapting its expression while retaining its core philosophy.
    • Relevance in Modernity: The chapter argues that Jain principles like Ahimsa, Aparigraha, and Anekanta are particularly pertinent to addressing contemporary issues such as violence, materialism, and intellectual intolerance.
    • Ahimsa in a Violent World: Ahimsa is presented not as passive submission but as a force for positive change, capable of transforming conflict and promoting universal well-being.
    • Aparigraha Beyond Poverty: Aparigraha is redefined not as mere poverty but as responsible stewardship, detachment from excessive accumulation, and a commitment to sharing resources.
    • Anekanta for Tolerance: Anekantavada is highlighted as a crucial tool for fostering intellectual tolerance and resolving disagreements in a diverse world.
    • Jainism and Modern Science: The chapter notes the growing alignment between Jain philosophy and modern scientific discoveries, particularly in areas like metaphysics and ecology.
    • Freedom and Individuality: Jainism's emphasis on individual freedom and self-reliance is seen as resonating with contemporary values.
    • Women's Rights and Personality Development: It acknowledges Mahavir's progressive views on women's spiritual equality and the importance of personal development for societal contribution.

12. Jainism and Environmental Balance (Paryavaran-Santulan aur Jain Dharm):

    • This section explores Jainism's profound connection to environmentalism and its advocacy for ecological balance.
    • Humanity and Nature: The inherent relationship between humans and nature, originating from ancient forest-dwelling cultures, is discussed. Jain scriptures emphasize respecting and living in harmony with the natural world.
    • Pollution as a Universal Problem: The text identifies pollution as a major global crisis stemming from a materialistic and exploitative approach to nature.
    • Dharma as a Way of Life: Jain Dharma is presented as a holistic way of life that includes not only spiritual pursuit but also ethical conduct towards all living beings and the environment. The definition of Dharma as "that which sustains the universe" underscores this ecological imperative.
    • The Importance of Natural Order: The chapter stresses the significance of respecting the inherent nature of all things, including plants and animals, and avoiding actions that disrupt this natural order.
    • The Practice of 'Yatna' (Careful Effort): Jain practices, such as careful movement, mindful eating, and regulated speech, are highlighted as methods to minimize harm to living beings and preserve environmental purity.
    • Self-Reflection and Purity: The practice of self-reflection and purification of conduct is essential for both environmental and spiritual cleanliness.
    • The Roots of Pollution: Greed (Trishna) and violence (Himsa) are identified as the primary causes of environmental degradation. Overcoming possessiveness and cultivating compassion are presented as solutions.
    • The Ascetic's Reverence for Nature: The lifestyle of Jain ascetics, characterized by vegetarianism, minimal living, and mindful movement, is presented as a model for ecological reverence.

13. Mahayanist Ideals and Jainism (Mahayaani Aadarsh aur Jain Dharm):

    • This chapter draws parallels and contrasts between Mahayan Buddhism and Jainism, particularly concerning their social and ethical ideals.
    • Origins and Similarities: Both religions emerged from the Shraman tradition and share common ground in their emphasis on equanimity, compassion, and self-effort. The development of monastic orders and the influence of regional cultures are noted as common factors.
    • Key Mahayana Ideals: The chapter outlines Mahayana ideals such as universal liberation, the Bodhisattva path, devotion to the Buddha, and the attainment of spiritual stages.
    • Points of Convergence: Jainism's emphasis on the liberation of all souls through self-effort aligns with Mahayana's universal compassion. The principle of non-violence in Jainism is seen as a precursor to the Mahayana concepts of loving-kindness and compassion.
    • Points of Divergence: While Mahayana incorporates devotional aspects, Jainism primarily emphasizes self-reliance and the power of individual endeavor for liberation.
    • Karma and Personal Effort: Both traditions uphold the doctrine of karma and the importance of personal effort in spiritual progress.
    • Stages of Spiritual Development: The chapter compares the Mahayana concept of 'karyas' (bodies of the Buddha) with Jainism's classification of spiritual stages (Atman's states), suggesting a shared underlying principle of gradual spiritual evolution.

14. Jainism in Mewar During the Kumbha Era (Kumbhakalin Mewar mein Jain Dharm):

    • This section provides a historical overview of Jainism's presence and development in the Mewar region of Rajasthan during the reign of Maharana Kumbha (15th century CE).
    • Historical Context: Jainism had a significant presence in Mewar prior to Kumbha's reign, with evidence from inscriptions and literature indicating its flourishing state.
    • Religious Tolerance: Maharana Kumbha's era was characterized by religious tolerance, allowing for the parallel growth of Shaivism, Vaishnavism, and Jainism.
    • Inscriptions and Patronage: Numerous inscriptions from this period highlight the patronage extended by rulers and wealthy individuals to Jain temples and religious activities. These inscriptions provide valuable information about Jain scholars, patrons, and the religious landscape.
    • Literary Contributions: The chapter details the significant literary output during Kumbha's reign, including works in Sanskrit, Prakrit, and Apabhramsha by prominent Jain poets and scholars like Som Sundar Suri, Muni Sundar, Somdeo Vachak, and Manikya Sundar Gani. These works cover religious philosophy, ethics, and historical narratives.
    • Jain Art and Architecture: The period witnessed the construction of magnificent Jain temples, characterized by intricate carvings and the Maru-Gurjara architectural style. The famous Ranakpur temple is a prime example of the artistic achievements of this era. The chapter also notes instances of religious syncretism, with Jain temples sometimes housing sculptures of Hindu deities.
    • Jain Society: Jain communities, particularly merchants and scholars, played a vital role in the social and economic life of Mewar, contributing to its cultural richness and religious propagation.

15. Life Values in Jain Literature (Jain Sahitya mein Jeevan Mulya):

    • This chapter analyzes the presentation of life values in Jain literature, particularly in Prakrit and Apabhramsha works.
    • Purposeful Literature: Jain literature is characterized by its didactic nature, aiming to impart moral and spiritual lessons through engaging narratives.
    • Themes of Love and Family: The literature explores various facets of love, from romantic love and marital affection to familial bonds, often with an emphasis on ideal relationships and the consequences of improper conduct.
    • Economic Values and Aparigraha: The texts highlight the importance of ethical conduct in economic activities, advocating for fair trade and the principle of non-possession (Aparigraha) as a means to spiritual growth and societal harmony.
    • Spiritual Values: The core of Jain literature revolves around spiritual values such as the doctrine of karma, the impermanence of worldly existence, the significance of human effort, and the pursuit of eternal happiness.
    • Literary Techniques: The chapter discusses the use of symbols (like sea voyages and shipwrecks) and satire to convey complex philosophical ideas and critique social or religious malpractices.

Overall Significance:

"Jain Dharm aur Jeevan Mulya" serves as a valuable resource for understanding the profound and multifaceted philosophy of Jainism. Dr. Prem Suman Jain's meticulous research and lucid writing style make these ancient teachings accessible and relevant to contemporary readers, offering practical guidance for ethical living and spiritual advancement. The book underscores the timelessness of Jain values and their potential to address modern societal challenges.