Jain Dharm Darshan Part 06

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This book, "Jain Dharm Darshan Part 06," is the sixth and final volume in a series designed to provide a comprehensive understanding of Jain philosophy and principles. Published by Adinath Jain Trust in Chennai, it's guided by Dr. Sagarmalji Jain and compiled by Dr. Nirmala Jain. The book aims to make the core teachings of Jainism accessible to the general public through a structured, six-part course.

Overall Structure and Purpose:

The "Jain Dharm Darshan" course is structured into six parts, presented over six months, with the aim of imparting knowledge about Jain history, philosophy, ethics, karma, sacred texts, and the lives of great spiritual figures. This particular volume (Part 06) focuses on advanced aspects of Jain philosophy, building upon the foundational knowledge from previous parts. The approach is primarily descriptive rather than critical, relying on authentic Jain scriptures. While the author and compiler primarily belong to the Shvetambar tradition, efforts have been made to maintain neutrality and avoid controversial topics where possible.

Key Content of Part 06:

Part 06 delves into several crucial areas of Jain thought:

• Jain History:

  • Prominent Acharyas in the Lineage of Lord Mahavir Swami: This section details the lives and contributions of key figures who succeeded Lord Mahavir, including:
    • Sudharmaswami
    • Acharya Jambuswami (the last Kevali)
    • Acharya Prabhavaswami
    • Acharya Shyayambhava Suri
    • Acharya Yashobhadra
    • Acharya Sambhutavijaya
    • Acharya Bhadrabahuswami (the last Shruta Kevali)
    • Acharya Sthulabhadra
    • Arya Mahagiri and Arya Suhasti
    • Acharya Vajraswami

• Jain Metaphysics (Tattva Mimansa):

  • The Nature of Right Faith (Samyak Darshan): This is presented as the fundamental basis of spiritual practice and the first step towards liberation. It's highlighted as the bedrock for right knowledge (Samyak Gyan) and right conduct (Samyak Charitra). The text emphasizes that without Samyak Darshan, all knowledge and conduct are considered false. Various meanings of Samyak Darshan are discussed, defining it as accurate perception and unwavering faith in the true nature of reality, especially in the Tirthankaras, their teachings, and the spiritual path.
  • Classification of Samyak Darshan: It outlines different types of Samyak Darshan based on their cause and effect:
    • Karak Samyaktva: Inspiring oneself and others towards righteous conduct.
    • Rochak Samyaktva: Having an inclination towards righteous principles but not fully practicing them.
    • Deepak Samyaktva: Inspiring others to attain Samyak Darshan while remaining devoid of it oneself.
    • Aupashamik Samyaktva: Resulting from the suppression of certain karmic obstructions (Darshan Saptak).
    • Kshayopashamik Samyaktva: Resulting from the destruction and suppression of karmic obstructions.
    • Kshayik Samyaktva: Resulting from the complete destruction of karmic obstructions, a permanent state.
    • Vedak Samyaktva: A state achieved before Kshayik Samyaktva, experiencing the final effects of certain karmas.
  • Types of Samyak Darshan based on Origin: Ten types are described, from Nisarg Ruchi (innate understanding) to Upadesh Ruchi (learning from teachings), Agya Ruchi (following divine commands), Sutra Ruchi (study of scriptures), and so on, emphasizing various paths to acquiring right faith.
  • Characteristics of Samyak Darshan: Five key qualities are identified: Shama (equanimity), Samvega (ardent desire for liberation), Nirveda (dispassion), Anukampa (compassion), and Astikya (faith).
  • Embellishments of Samyak Darshan: Five qualities that adorn Samyak Darshan are listed: proficiency in Jainism, Prabhavana (spreading the faith), service to the Tirthas (spiritual sites and the four-fold monastic community), steadfastness, and devotion.
  • Defects (Atichara) of Samyak Darshan: Five negative tendencies that can afflict Samyak Darshan are described: doubt, desire for other doctrines, fault-finding, praise of wrong views, and association with wrong views.
  • Conduct (Achara) related to Samyak Darshan: Eight types of conduct are outlined, including Nisshankit (free from doubt), Nishkankshit (free from desire for worldly pleasures through religious practice), Nirvichikitsa (free from criticism of the virtuous), Aamoodh Drishti (unwavering vision), Upabrumhana (promoting the virtues of others), Sthirikarana (stabilizing the wavering), Vatsalya (affection for fellow practitioners), and Prabhavana (propagating the faith).
  • Six Pillars of Samyak Darshan: The text highlights six foundational truths for maintaining Samyak Darshan: the existence of the soul, the soul's eternity, the soul as the doer of its actions, the soul as the experiencer of its actions, the soul's potential for liberation, and the existence of the path to liberation.

• Jain Epistemology (Praman Mimansa):

  • The Nature of Knowledge (Gyan) in Jainism: Knowledge is considered the inherent nature of the soul, enabling it to know what is to be known. Despite the soul's innate infinite knowledge, this is obscured by karmas.
  • Five Types of Knowledge:
    1. Abhinibodhic (Mati Gyan): Sensory and mental knowledge.
    2. Shrut Gyan: Knowledge gained from scriptures or words.
    3. Avadhi Gyan: Clairvoyance, knowledge of form within a limited scope.
    4. Manahparyav Gyan: Telepathy, knowledge of others' thoughts.
    5. Keval Gyan: Omniscience, complete and perfect knowledge.
  • Classification of Knowledge: Knowledge is broadly divided into Pratyaksh (direct) and Paroksh (indirect). Mati and Shrut Gyan are Paroksh, while Avadhi, Manahparyav, and Keval Gyan are Pratyaksh.
  • Detailed Explanation of Mati Gyan: This includes its sub-types like Avagrah, Iha, Apaya, and Dharana, and further classifications based on how these processes occur.
  • Detailed Explanation of Shrut Gyan: The 14 types of Shrut Gyan are described, including Akshar Shrut (alphabetic knowledge), Anakshar Shrut (non-alphabetic knowledge through gestures), Sanghi Shrut (knowledge of sentient beings), Asanghi Shrut (knowledge of non-sentient beings), Samyak Shrut (right scriptural knowledge), Mithya Shrut (wrong scriptural knowledge), etc.
  • Avadhi Gyan: Its nature, types (Bhava Pratyaya and Kshayopashamik), and sub-types (Anugami, Ananugami, Vardhaman, Hiyaman, Pratipaati, Apratipaati) are explained.
  • Manahparyav Gyan: Its meaning, limitations (only in the human realm), and its two types (Rijumati - general thought reading, and Vipulmati - detailed thought reading) are discussed.
  • Keval Gyan: Defined as complete, pure, absolute, and infinite knowledge, achieved after the destruction of all karmas.
  • Ignorance (Ajnan): Defined as the absence of knowledge and the presence of wrong knowledge. It's categorized into Mati Ajnan, Shrut Ajnan, and Vibhang Ajnan (wrong Avadhi Gyan).
  • Pramanas (Means of Valid Knowledge): The text explains Pramanas as the means to ascertain reality, divided into Pratyaksh (direct) and Paroksh (indirect). It elaborates on the Jain perspective of Pratyaksh and Paroksh, including various categories like memory, recognition, inference, and scriptures.
  • Nayavada (Theory of Standpoints): This section explains that since reality is multifaceted (anekanta), different standpoints or perspectives (nays) are necessary to grasp it. The seven main Nayas are described: Naigama, Sangraha, Vyavahara, Rujusutra, Shabda, Samabhirudha, and Evambhuta. Each Naya offers a particular way of understanding an object, focusing on different aspects.
  • Nikshepa Vada (Theory of Categorization): This doctrine explains the various ways an object or concept can be categorized for understanding. The four Nikshepas are: Nam Nikshepa (name), Sthapana Nikshepa (establishment through image or symbol), Dravya Nikshepa (substance, considering past or future states), and Bhava Nikshepa (state or mode, focusing on the present state).
  • Anekantavada (Non-one-sidedness): This fundamental Jain principle states that reality is complex and possesses infinite qualities and aspects. It advocates for understanding things from multiple perspectives to gain a holistic view, avoiding dogmatic or one-sided conclusions. The analogy of blind men describing an elephant is used to illustrate the limitations of partial understanding.
  • Syadvada (Doctrine of Conditional Predication): Syadvada is the linguistic application of Anekantavada. It uses the word "Syat" (meaning "perhaps," "in some way," or "from a certain perspective") to qualify statements, acknowledging that any assertion is relative to a particular viewpoint. The seven Saptabhangis (seven predications) represent the various ways a subject can be described conditionally: Syat Asti (is), Syat Nasti (is not), Syat Asti-Nasti (is and is not), Syat Avaktavya (is indescribable), Syat Asti-Avaktavya (is and is indescribable), Syat Nasti-Avaktavya (is not and is indescribable), and Syat Asti-Nasti-Avaktavya (is, is not, and is indescribable).

• Jain Ethics (Achara Mimansa):

  • The Eleven Stages (Pratimas) of a Layperson (Shravaka): This section details the progressive stages of spiritual development for a householder. These stages represent increasing levels of renunciation and adherence to Jain ethical principles, moving from basic vows to a near-monastic way of life. The 11 stages are: Darshan Pratima, Vrat Pratima, Samayik Pratima, Paushadh Pratima, Niyam (Kayotsarg) Pratima, Brahmacharya Pratima, Sachit Tyag Pratima, Aarambh Tyag Pratima, Preshya Tyag Pratima, Uddishta Bhakt Tyag Pratima, and Shramanbhut Pratima.
  • Samadhi Maran (Peaceful Death/Sallekhana): This chapter discusses the Jain ideal of a peaceful and conscious death, a significant spiritual practice. It contrasts Akama Maran (unwilling or ignorant death) with Sakama Maran (willing, conscious, and peaceful death). The text emphasizes that Sakama Maran is a state of equanimity and detachment, where one actively embraces death as a natural transition rather than fearing it. Different types of Sallekhana (voluntary fasting and renunciation) are explained: Sagari Santhara (with specific conditions or exceptions) and Samanya Santhara (overall or lifelong renunciation). The five Aticharas (transgressions) related to Sallekhana are also described, along with the correct methodology for undertaking this practice.

• Spiritual Development (Atmika Vikas):

  • The Fourteen Stages of Spiritual Progress (Gunathana): This chapter explains the fourteen progressive stages of spiritual evolution for a soul, moving from the lowest state of ignorance and delusion (Mithyatva) to the highest state of omniscience and liberation (Aogi Kevali). Each stage is characterized by the soul's progress in overcoming karmic obstructions, particularly Mohaniya Karma (delusion-inducing karma), and developing right faith, knowledge, and conduct. The stages describe the gradual purification of the soul's consciousness and the lifting of karmic veils. The concept of "Granthi Bhed" (breaking the knots of delusion) is also explained in relation to progression through these stages.

• Sacred Texts (Sutraarth):

  • Mandir Margi Tradition: This section presents the meanings of specific verses from Jain scriptures relevant to the Mandir Margi tradition:
    • Vanditu Sutra (verses 36-50)
    • Aayriya Upajjhayae Sutra
    • Namo'stu Vardhamanaya Sutra
    • Samsara Davanal Ki Stuti (Praise of the forest fire of worldly existence)
    • Addhaijjesu Sutra
    • Chaukkasaya Sutra
    • Arhanto Bhagavant
  • Sthanakvasi Tradition: The meanings of the first two chapters of the Dashavaikalika Sutra are provided for the Sthanakvasi tradition.

• Jain Festivals (Jain Parva):

  • Mona Ekadashi: Celebrated on Margashirsha Shukla Ekadashi, this day is significant due to the kalyanaks (birth, initiation, omniscience, liberation) of Lord Arhanth, Lord Mallinath, and Lord Naminath. The practice involves observing silence (Mauna) and fasting, emphasizing the control of speech and mind, combined with chanting and remembering the Tirthankaras.
  • Holi: Explained as a festival symbolizing the destruction of vices and evil. The text recounts the Jain legend of Holika, highlighting the triumph of virtue over vice. It stresses the importance of celebrating Holi with wisdom and respect, focusing on purity of intent and the symbolic burning of negativity.
  • Akshaya Tritiya: Celebrated on Vaishakh Shukla Tritiya, this day commemorates the first parna (break of fast) of Lord Rishabhanatha with sugarcane juice after a year of rigorous asceticism. It signifies the importance of Supaatra Daan (offering to the worthy) and the beginning of the era of structured spiritual practice.
  • Raksha Bandhan: The origin of this festival is traced to a legend involving Lord Vishnu Kumara and Namuchi, where the former saved the Jain monastic community, establishing the practice of protection and mutual responsibility. It emphasizes the themes of love, protection, brotherhood, and the sanctity of vows.

• Examination Rules: Information regarding the examination process, including form submission, minimum participants, syllabus, and result categories, is provided.

In essence, "Jain Dharm Darshan Part 06" serves as a valuable resource for those seeking a deeper understanding of Jainism, covering historical figures, core philosophical concepts, ethical practices, the path to spiritual development, scriptural insights, and significant festivals, all presented in an accessible manner.