Jain Dharm Jivan Aur Jagat

This document is a comprehensive summary of the Jain text "Jain Dharm: Jivan aur Jagat" by Sadhvi Kanakshreeji, published by Jain Vishva Bharati. It covers a wide range of topics within Jain philosophy and practice.

Here's a breakdown of the key themes and concepts discussed in the document:

I. Introduction and Context:

• Fair Use Declaration: The document begins with a "Fair Use Declaration" from "The Free Indological Collection" of SanskritDocuments.org, stating the book is for educational/research use and believed to be in the public domain.
• Publisher and Author: It identifies the publisher as Jain Vishva Bharati, Ladnun, Nagaur (Rajasthan) and the author as Sadhvi Kanaksri. The second edition was published in 1997.
• Blessings and Forewords: The book includes blessings from Ganadhipati Tulsi (May 1, 1996) and Acharya Mahapragya.
  • Ganadhipati Tulsi highlights the Jain philosophical basis of "Jiva" (soul) and "Ajiva" (non-soul), the six Dravyas (substances) forming the universe, and the nine Tattvas (realities) for the soul's development. He notes the book's focus on Dravya-vad (substance-ontology) and Tattva-vad (reality-ontology). He also emphasizes the need for good teachers, relevant literature, and curious students, and mentions Jain Vishva Bharati's correspondence course ("Jainvidya").
  • Acharya Mahapragya emphasizes the interconnectedness of understanding life and the universe. He defines the universe as "Dravyavaad" and life as "Vyavaharvaad" (practical). He states that understanding substance leads to purity of perspective and conduct. He praises Sadhvi Kanakshri's attempt to connect substance-ontology and ethical conduct.
  • Foreword by Sadhvi Kanakshri herself details the scientific nature of Jain philosophy, the concept of Jiva and Ajiva as the basis of the universe, and the path to liberation through self-restraint. She mentions the six Dravyas and nine Tattvas as fundamental to liberation. She highlights the importance of connecting Jain philosophy with youth to foster spiritual and ethical development. She credits Acharya Tulsi for inspiring nuns to write and mentions her inspiration from Acharya Mahapragya's works. The book aims to present Jainism's thought and conduct in simple language within life values and universal contexts.

II. Core Jain Concepts and Principles:

• Knowledge as Light: The opening chapter, "Gyan hai Aalok Agam ka" (Knowledge is Unfathomable Light), emphasizes knowledge as the guiding light for liberation and the means to overcome ignorance. It uses an allegory of a young traveler in a dark forest to illustrate the importance of knowledge.
• Dharma (Religion): Dharma is defined as the combination of "Shrut Dharma" (study of scriptures) and "Charitra Dharma" (conduct/practice). Lord Mahavir's quote, "Naanassa saaro Aayaro" (Conduct is the essence of knowledge), is highlighted, emphasizing that true conduct stems from knowledge.
• Interrelation of Philosophy and Conduct: The text stresses that philosophy (Tattva-mimamsa) and ethics (Achar-darshan) are inseparable. Understanding the nature of reality (Sata) is crucial for determining life values and conduct. Philosophy provides the foundation for a righteous perspective, which in turn guides behavior.
• Holistic Approach: The book argues that philosophical study has three aspects: Tattva-darshan (philosophy of reality), Dharma-darshan (philosophy of religion), and Achar-darshan (ethics). These are not separate but interconnected and lead to a unified understanding of life and the universe.
• Modern Relevance of Jain Philosophy: It critiques the current education system for being too focused on bookish knowledge and degrees, neglecting philosophical and spiritual elements. It advocates for integrating Jain philosophy and its core principles into modern education to foster cultured and knowledgeable individuals.
• Jainism as a Science of Liberation: Jainism is presented as a scientific approach to liberation and spirituality, yet it is also rooted in logical reasoning.

III. Key Jain Doctrines and Practices:

• Jain Dharma: An Introduction:
  • Defines "Jain" as derived from "Jin" (conqueror/knowledgeable), signifying a religion of self-conquerors and self-knowers.
  • Explains "Jin" as one who has conquered passions, defects, and attachments, and is all-knowing (Sarvajna) and free from passions (Vitraag).
  • Highlights the reverence for "Arhats" as knowers and teachers.
  • Stresses that Jainism is not tied to a specific personality but to the qualities of Arhatship, which anyone can achieve by eradicating passions and ignorance.
  • Presents the Namaskar Mahamantra ("Namo Arihantanam, Namo Siddhanam, Namo Ayariyanam, Namo Uvajjhayanam, Namo Loye Savva-sahunam") as a universal prayer, saluting virtues rather than individuals.
  • Emphasizes Jainism's universal, inclusive nature, transcending caste, creed, and class.
• Tripadi: Three Dimensions of Existence:
  • Discusses the concept of "Utpad" (origination), "Vyay" (cessation), and "Dhruva" (permanence) as fundamental to understanding reality.
  • Explains that according to Jainism, substances are eternal in their essence (Dhruva) but undergo constant change in their states or modifications (Paryay), which involve origination (Utpad) and cessation (Vyay). This is called "Parinami-Nityavaad" (transforming-eternalism).
  • Applies this concept to the universe (Lok) as eternal in terms of its constituent substances but transient in its specific formations.
• Tattva-vad (Ontology/Theory of Reality):
  • Identifies the two fundamental realities as Jiva (soul/consciousness) and Ajiva (non-soul/matter).
  • Explains the six Dravyas (substances) that constitute the universe: Jiva, Ajiva, Pudgal (matter), Dharma (medium of motion), Adharma (medium of rest), and Akash (space).
  • Details the nine Tattvas (realities) crucial for spiritual progress: Jiva, Ajiva, Punya (merit), Papa (demerit), Asrava (influx of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), Bandha (bondage of karma), and Moksha (liberation).
  • Explains each of these Tattvas in brief.
• Jiva-vigyan (Biology of Souls - Shadjiva-Nikaya):
  • Discusses the Jain classification of living beings into six categories based on their bodies and senses: Prithvikaya (earth-bodied), Apkaya (water-bodied), Tejas Kaya (fire-bodied), Vayukaya (air-bodied), Vanaspatikaya (plant-bodied), and Tras Kaya (mobile beings).
  • Highlights the Jain belief that even seemingly inanimate objects like earth, water, fire, air, and plants are living beings with varying degrees of consciousness.
  • Connects these beliefs with modern scientific discoveries supporting the animation of elements and the sensitivity of plants.
• Subtle World of Organisms and Science:
  • Elaborates on the animation of earth (Prithvi) and water (Ap), citing scientific research that supports the presence of numerous microorganisms.
  • Explains the animacy of fire and air, and the advanced understanding of plants as sensitive beings, citing the work of Sir Jagdish Chandra Bose.
• Jannantar-Yatra (Cycle of Rebirth/Transmigration):
  • Explains the concept of transmigration through four states of existence: Naraka (hellish beings), Tiryancha (animals), Manushya (humans), and Deva (celestial beings).
  • Discusses the influence of karma on one's rebirth and the cycle of birth and death.
  • Highlights that liberation (Moksha) is achievable only in the human state.
• Shakti-Strot-Paryapti (Sources of Power - Fulfillment):
  • Explains the concept of "Paryapti" (fulfillment) as the process by which a soul acquires the necessary material (Pudgala) for its existence and functions.
  • Lists the six types of Paryapti: Ahar (food), Sharir (body), Indriya (senses), Shvasochchvas (respiration), Bhasha (speech), and Man (mind).
  • Explains "Prana" (life force) as the vital spiritual energy that animates the body and is distinct from Paryapti (material potential).
  • Discusses the ten types of Prana associated with senses, mind, speech, body, respiration, and lifespan.
• Sharir aur uska Adhyatmik Mulya (Body and its Spiritual Value):
  • Explains the Jain concept of five types of bodies: Audarika (gross physical), Vaikriya (transformable), Ahara (mental/thought), Taijasa (fiery/energy), and Karmana (karmic).
  • Emphasizes that while the gross body is perishable, the subtle bodies (especially Karmana and Taijasa) accompany the soul.
  • Highlights the spiritual significance of the body as a vehicle for spiritual practice and liberation.
• Purdajanam aur Punarjanmam (Previous Birth and Rebirth):
  • Presents the doctrine of reincarnation and past lives as a fundamental tenet of Jainism, supported by philosophical reasoning, logical arguments, and scientific research (hypnotic regression, past-life memories).
  • Discusses the contrasting views of eternalism (Nityavaad) and nihilism (Anityavaad) and how Jainism offers a synthesis.
• Punya aur Papa (Merit and Demerit/Virtue and Sin):
  • Defines Punya as the effect of auspicious karma and Papa as the effect of inauspicious karma.
  • Explains that while virtuous actions lead to positive consequences (happiness, good status, long life), both merit and demerit are considered bondages that keep the soul trapped in the cycle of birth and death.
  • Stresses that the ultimate goal is to transcend both, not just avoid sin.
• Bandhan aur Uske Hetu (Bondage and its Causes):
  • Explains the concept of Bandha (bondage) as the soul's entanglement with karmic particles.
  • Details the four types of Bandha: Pradesha (attachment of particles), Prakriti (type of karma), Sthiti (duration of karma), and Anubhag (intensity of karma).
  • Identifies the causes of bondage as the influx of karma (Asrava), driven by wrong faith (Mithyatva), lack of control over passions and senses (Avirati), negligence (Pramada), passions (Kashaya), and activities of mind, speech, and body (Yoga).
• Moksha aur Uske Upay (Liberation and its Means):
  • Defines Moksha as the soul's state of absolute purity, freedom from all karmas, and attainment of its inherent nature of infinite knowledge, perception, bliss, and power.
  • Identifies the means to Moksha as the "Ratnatraya" (Three Jewels): Samyag Darshan (Right Faith/Perception), Samyag Gyan (Right Knowledge), and Samyag Charitra (Right Conduct).
  • Explains Samvara (cessation of new karma influx) and Nirjara (shedding of existing karma) as the crucial processes for achieving liberation.
• Jain Darshan mein Dravya-vad (Substance Ontology in Jainism):
  • Explains the concept of "Lok" (universe) as composed of six fundamental substances (Shad Dravya): Jiva (soul), Ajiva (non-soul, further divided into Pudgala, Dharma, Adharma, Akash), and Kala (time).
  • Emphasizes the eternality and uniqueness of each substance's essential nature, even though they undergo modifications.
  • Highlights the Jain understanding of space (Akash) as having two parts: Lokakash (inhabited space) and Alokakash (uninhabited space).
  • Discusses Pudgala (matter) as the substance responsible for all physical forms, including sound, light, and even subtle karmic particles.
  • Details the concept of "Paryay" (modification/state) and "Dhruva" (permanence) to explain how substances can change yet remain fundamentally the same.
• Jain Darshan mein Pudgal (Matter in Jainism):
  • Expands on Pudgala, defining it by its attributes: touch (Sparsha), taste (Rasa), smell (Gandha), and color (Varna).
  • Discusses the atomic nature of matter, with Paramana being the indivisible ultimate particle, and Skandhas being aggregates of atoms.
  • Compares Jain concepts with modern physics, noting similarities in the understanding of matter and energy, and the atomic structure.
• Jain Darshan mein Atma-vad (Soul/Self in Jainism):
  • Explains the soul (Jiva/Atma) as an eternal, conscious, and independent substance with inherent qualities like knowledge and perception.
  • Contrasts the soul with the body (Ajiva) and the materialistic view.
  • Discusses the soul's journey through various births due to karma, and the possibility of liberation through self-realization and the destruction of karma.
  • Highlights the soul's fundamental equality and the distinction between the inherent nature of the soul (Dravya Atma) and its transient states (Bhava Atma).
• Jain Dharm mein Karma-vad (Karma Theory in Jainism):
  • Explains karma as subtle matter (Pudgala) that attaches to the soul due to its passions and activities (Asrava).
  • Details the eight types of karma (Ghatiya and Aghatiya) that obscure the soul's true nature and bind it to the cycle of rebirth.
  • Discusses the impact of karma on one's life circumstances, personality, and destiny.
  • Emphasizes that karma is not external punishment but a natural consequence of one's own actions.
• Jain Grihasta ki Achar-Sanhita (Code of Conduct for Jain Laypersons):
  • Presents the ethical guidelines for Jain householders, focusing on Anuvratas (minor vows): Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/chastity), and Aparigraha (non-possessiveness).
  • Explains the practical application of these vows in daily life, acknowledging the challenges for laypeople compared to monks.
  • Discusses Gunavratas (qualitative vows) and Shikshavratas (disciplinary vows) that further refine conduct.
  • Highlights the importance of these practices for personal purity, social harmony, and spiritual progress.
• Jain Muni ki Achar-Sanhita (Code of Conduct for Jain Monks):
  • Describes the rigorous ascetic life of Jain monks, emphasizing their detachment, renunciation, and commitment to ahimsa and aparigraha.
  • Details the five Mahavratas (great vows) as the foundation of their conduct.
  • Explains the importance of the six additional vows, including abstaining from night food (Ratri-Bhojan-Varjan).
  • Discusses the supporting practices of five Samitis (careful conduct) and three Guptis (restraints) essential for maintaining purity.
  • Highlights the significance of "Anagar" (homeless) life and "Padayatra" (walking) as integral to their practice, promoting non-violence, detachment, and direct connection with people and nature.
• Jain Muniyo ki Pad-Yatra aur Uski Uplabdhiyan (Padayatra of Jain Monks and its Achievements):
  • Explains the rationale behind the Jain monks' practice of walking for pilgrimage and spiritual propagation, emphasizing non-violence, detachment, and direct human interaction.
  • Cites historical evidence of Jain monks' extensive travels both within India and internationally, contributing to the spread of Jainism and its ethical values.
  • Highlights the significant role of "Padayatra" in cultural exchange, understanding societal conditions, and fostering spiritual awakening.
• Agam Vachana: Itihas-Yatra (Agama Recitation: Historical Journey):
  • Explains the origin of Jain scriptures (Agamas) from the teachings of Tirthankaras and their compilation by Ganadharas.
  • Discusses the historical challenges in preserving the Agamas due to events like famines and the loss of oral traditions.
  • Details the five major councils (Vachanas) held to collect, codify, and preserve the Jain scriptures, with particular emphasis on the role of Acharyas like Sthulabhadra, Bhadrabahu, Skandila, and Devarddhigani Kshamashramana.
  • Acknowledges the ongoing work of modern scholars in editing and publishing these scriptures.
• Vaishali Ganrajya ke Adhyaksh Jain Samrat Chetak (Jain Emperor Chetak, President of Vaishali Republic):
  • Describes Vaishali as a prominent republican state in ancient India, governed by elected representatives.
  • Highlights King Chetak's significant role as a devout Jain, a righteous ruler, and the president of the powerful Vrijji confederacy.
  • Emphasizes his adherence to Jain principles of non-violence, truthfulness, and detachment, even in challenging circumstances.
  • Illustrates his exemplary character through his devotion to his daughter Chellana and his adherence to his vows.
• Mahan Jain Naresh Magadh Samrat Shrenik (Great Jain King, Magadh Emperor Shrenik):
  • Discusses the historical debate surrounding Shrenik's religious affiliation, presenting evidence from Jain scriptures that strongly support his Jain identity.
  • Recounts the story of his conversion to Jainism through the influence of Muni Anathi and his subsequent devotion and service to the faith.
  • Highlights his role in promoting Jainism in Magadha and his interactions with Lord Mahavir.
  • Mentions his virtuous reign, administrative skills, and eventual renunciation for spiritual pursuit, although his death is depicted as tragic due to his son's actions.

This summary provides a structured overview of the book's content, covering its philosophical underpinnings, ethical frameworks, practical guidelines, historical context, and key figures within Jainism.