Jain Dharm Aur Uske Siddhant - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Jain Dharm aur uske Siddhant" by Devendramuni Shastri:

The text, "Jain Dharm aur uske Siddhant" (Jainism and its Principles), authored by Devendramuni Shastri, delves into the deep antiquity and core tenets of Jainism, presenting it as a distinct and ancient tradition within Indian culture.

Ancient Origins and the Shramana Culture:

The book asserts that the Shramana culture, of which Jainism is a prominent part, has made a significant contribution to India's ancient civilizations. While some scholars place its antiquity at around three thousand years, the text argues, based on Vedic literature, Jain Agam literature, and traditions from other countries, that the "Pārhat" (Arhat) culture, the precursor to Jainism, was prevalent in India even before the Vedic period.

The text highlights a stark contrast with the Vedic culture, which emphasized ritualistic sacrifices and the supremacy of Brahma. The Shramana tradition, often referred to as "Pārhat" or "Arhat" culture, opposed the concept of a creator God. They believed the universe was governed by natural laws and that humans, by understanding these laws, could even create new worlds. This perspective emphasized human potential and power. The Arhats believed in karma, which explains their rejection of a creator deity. Primarily from the Kshatriya class, they were deeply involved in religious discourse and debates.

Names and Evolution of Jainism:

Over time, the tradition was known by various names:

Pārhat/Arhat: The worshipers of "Arhat" (Tirthankaras).
Niggantha/Nirgrantha: As found in Buddhist Pali texts and Ashoka's inscriptions, meaning those free from internal (kama, krodha, moha) and external (possessions) attachments.
Shramana-dharma: During the Indo-Greek and Indo-Scythian periods, as mentioned by Megasthenes, who distinguished between Brahmanical and Shramana philosophers.
Vātarsana/Vātarsana Shramanas: Mentioned in Vedic literature, indicating ascetics wearing bark garments.
Jin-dharma/Jainism: The name that became prominent during the Puranic era and continues to this day.

The text also mentions regional names like "Bhavyadharma" in South India and "Saravaga-dharma" in Rajasthan, underscoring the widespread and evolving nature of the tradition.

Evidence of Antiquity:

The book presents several pieces of evidence supporting Jainism's ancient roots:

Vedic Mentions: References to "Arhat" and "Vrishabha" (often associated with Rishabhanatha, the first Tirthankara) are found in Vedic texts like the Satapatha Brahmana, where "Arhan" is described as the protector of the world.
Archaeological Findings: Excavations at Kalibanga suggest the spread of Jainism in northwest India during that era. Jain sculptures dating back to 300 BCE and the mention of a "Vira Nirvana Samvat" in ancient inscriptions further support its antiquity. Inscriptions from Mathura have been crucial in proving the age of Jain Agamas.
Historical Accounts: Megasthenes' description of Shramana ascetics living in forests, free from vices, and revered by kings provides strong evidence of their existence and respect in ancient times.
Puranic References: Puranas like the Srimad Bhagavatam, Padmapurana, Vishnu Purana, Skanda Purana, and Shiva Purana mention the Arhat tradition, with the Matsya Purana explicitly stating that Jin-dharma is outside the Vedas.
International Connections: The text notes that along with business and cultural ties, Shramana monks and Buddhist monks were responsible for spreading religion and culture to countries like Babylon, Iran, Egypt, and Africa.

Core Principles of Jainism:

The text outlines the four main principles of Jainism:

Ahimsa (Non-violence): This is presented as the fundamental and life-giving principle of Jainism and Shramana culture. It is described not as an act of cowardice or fear, but as a powerful force born from detachment, righteousness, and chastity, leading to compassion and societal welfare. The text clarifies that Jain Ahimsa is not about inaction out of fear but about conquering desires and selfish motives, possessing the strength and valor of the Kshatriya spirit. Jainism strictly opposes any form of violence, classifying it into four types: sankalpi (intentional), virodhi (opposition), arambhi (involvement in activities), and udyami (daily activities). The emphasis is on pramada (carelessness) as the root of violence, with a distinction between bhava (mental state) and dravya (physical act) violence, highlighting the primacy of mental intention.
Existence of the Soul and Rebirth: Jainism firmly believes in the existence of the soul, which in its pure state is considered pure, enlightened, and untainted. However, due to the accumulation of karma over many lifetimes, the soul becomes impure and wanders through the cycles of birth and death. The text emphasizes that the soul possesses infinite potential and can achieve liberation on its own, without the intervention of a divine being. It asserts that liberation is achieved by breaking free from karmic bonds and realizing the soul's true, conscious nature.
Karma: Karma is considered an independent substance in Jainism. When it associates with the soul, it creates various states and binds the soul. The process of rebirth is dictated by karma. Karma is described as a collection of infinite atoms pervading the entire universe. Just as a burnt seed cannot produce a tree, the destruction of karma prevents rebirth. The text identifies gyan (knowledge), dhyan (meditation), and tapa (austerities) as the means to overcome karma, with sanyam (self-control) being the primary driving force of Ahimsa.
Syadvada (Anekantavada - Multifacetedness): This is the philosophical doctrine of Jainism, explaining the truth of an object from various viewpoints. Since objects have numerous qualities, it is impossible to state all of them simultaneously. Syadvada posits that statements should be made with a specific perspective or relative viewpoint (apeksha), leading to a more comprehensive understanding. It is not nihilism or skepticism but a doctrine of reconciliation, accepting different viewpoints as partially true from a particular perspective. The text explains that the Seven-Faced Syadvada (Saptabhangi Syadvada) presents seven perspectives on a single entity. It contrasts Syadvada with absolute viewpoints (ekanta), arguing that relative perspectives are essential for understanding reality. The author notes that this principle predates Tirthankara Mahavir and has roots in earlier Vedic philosophical debates.

Conclusion:

The book concludes that Jainism, under various names, has flowed uninterruptedly from the Vedic period and even earlier. It represents a distinct tradition within Aryan culture, embodying the finest aspects of Indian thought and character. This religion and culture are fundamentally rooted in austerities and non-violence, which have earned it respect both domestically and internationally, offering a glimpse into a pure and peaceful way of life.