Jain Dharm Ka Shashwat Swarup - Book Summary

This document, titled "Jain Dharm ka Shashwat Swarup" (The Eternal Nature of Jainism) by Acharya Deshbhushan Ji Maharaj, is a comprehensive exposition of Jain philosophy. Here's a summary of its key points:

Core Philosophy:

The Nature of Dharma: The text begins by defining Dharma as the inherent nature of an object. Just as water's nature is coolness, the soul's (Atma) nature is to possess infinite qualities like knowledge, perception, forgiveness, and patience.
Soul and Karma: The soul, though currently bound by karmas and experiencing distorted or underdeveloped qualities, retains its inherent nature. These karmic bonds cause suffering, rebirth, and various physical and mental pains. The path of Jainism aims to shed these karmas and reveal the soul's true, pure nature.
The Path to Liberation: Dharma, in Jainism, is the path that leads to the manifestation of these inherent qualities, freeing the soul from suffering and leading it to ultimate happiness (Moksha or liberation).

Jainism's Antiquity and Uniqueness:

Ancient Origins: The text asserts that Jainism is the world's oldest religion, predating all others. It traces its origins to Lord Rishabhanatha (Adinath), the first Tirthankara of the current era, who lived billions of years ago.
Tirthankaras: Rishabhanatha is presented as the first teacher of worldly arts and the first to successfully practice yoga and propagate the Dharma. The tradition of Tirthankaras (enlightened beings who guide humanity) is central to Jainism.
Soul's Potential: Jainism uniquely teaches that the soul can achieve perfect purity and become a परमात्मा (Paramatma - Supreme Soul or God). Unlike other religions that might consider divinity as exclusive to one being, Jainism emphasizes the potential for every soul to attain this state through self-effort and the destruction of karmas.
Karma Siddhanta: The detailed explanation of the karma theory in Jainism is highlighted as a unique contribution. It elaborates on how karmas are formed, their types, how they affect the soul, how they are reduced, and how they are ultimately destroyed.
Universal Compassion (Ahimsa): Jainism is presented as a "world-benefiting" religion. Its core principle of Ahimsa Parmo Dharma (Non-violence is the supreme duty) is explained as extending to all living beings, regardless of their nature (fierce or gentle), size (large or small), or category (one-sensed to five-sensed, aquatic, terrestrial, or aerial). This universal compassion is contrasted with other religions that might limit their scope of protection.
Dietary Practices: The text mentions Jainism's strict principles regarding food and drink, specifying what is permissible and why, often with a scientific basis. It particularly emphasizes the abstention from meat consumption, a practice not followed by all adherents of other religions, even those who preach non-violence.
Classification of Living Beings: Jainism's meticulous classification of living beings based on their senses and life forces is noted as a scientific and comprehensive aspect of the philosophy. It includes the recognition of life in plants, which the text states is not fully elaborated upon in other religions.
Ethical System: The structured and precise ethical guidelines of Jainism are praised.
Idol Worship and Temples: The text mentions the Jain tradition of creating and venerating idols of their liberated souls (Arhats and Tirthankaras) as a means to spiritual progress and the construction of temples.
Syadvada: The doctrine of Syadvada (a philosophy of multifaceted truth and conditional predication) is identified as a unique and important principle for sharpening intellect.

Historical and Scholarly Support:

Ancient Indian Texts: The text cites evidence from Vedic scriptures (Rigveda, Yajurveda) that mention Jain Tirthankaras like Arishtanemi and Mahavir, suggesting Jainism's presence during the Vedic period.
Scholarly Opinions: It quotes scholars like Major General J.G.R. Furlong and Professor Jacobi, who acknowledge Jainism's antiquity and independence from other religious traditions. Jacobi specifically notes that Buddhist texts refer to Jains as a rival sect without implying it was newly founded, suggesting Jainism is older than Buddhism.
Influence on Buddhism: The text suggests that Buddhism may have drawn inspiration from Jainism, noting that Gautam Buddha was initially a disciple of a Jain monk.
Coexistence and Persistence: Dr. Rhys Davids is quoted stating that Jains have remained an organized community from before Buddhism's rise to the present day.

Core Principles and Definitions:

Jina: A "Jain" is defined as one who follows the "Jina." A Jina is one who has conquered their internal enemies: Raga (attachment, fondness) and Dvesha (aversion, hatred). These are identified as the root causes of suffering.
Arhat: Conquerors of Raga and Dvesha become "Arhats" (worthy of worship).
Bhagavan: Arhats, having achieved complete knowledge (Kevala Jnana), are also called "Bhagavan" (possessor of divine attributes like infinite knowledge and bliss).
Paramatma: When the soul is completely purified of karmic impurities, it becomes a "Paramatma."
True Deities: Jainism does not consider worldly deities who are still subject to passions as their ideal deities. True deities are the Jinas, Arhats, and Siddhas – those who have conquered passions and attained liberation.
Nirgranth Gurus: The text defines "Nirgranth Gurus" as those who are free from worldly desires, possessions, and attachments, dedicated to knowledge and meditation, and who guide all humanity.
True Guru: A true Guru in Jainism is not based on outward appearance or worldly status but on virtues, detachment, purity of conduct, and the absence of greed. They guide others towards the ideal of the soul becoming the Supreme Soul.
Renunciation (Tyaga): Renunciation of worldly pleasures and possessions is a cornerstone of Jainism, essential for spiritual progress. The rigorous asceticism of Jain monks is highlighted.
Five Great Vows (Mahavratas): The five fundamental vows for Jain ascetics are detailed: Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).

The Nature of the Universe and Jainism's Place:

Anadi and Ananta (Beginningless and Endless): The universe and Jain Dharma are considered to be Anadi (without beginning) and Ananta (endless). The world is not created by a God but is an eternal interplay of souls and matter.
Causality: The text explains the concept of causality, distinguishing between the material cause (upadana karana) and the instrumental cause (nimitta karana).
The Soul's Journey: The soul binds itself with karmas through impure thoughts and sheds them through pure thoughts, ultimately achieving liberation.
No Caste System: Jainism explicitly rejects caste systems, emphasizing that anyone, regardless of their background, can follow the Dharma.

The Significance of Digambara (Naked Asceticism):

Natural State: The text argues that nudity is the natural state, and human artificiality in dress has led to physical and mental degradation.
Symbolism: The nudity of Jain ascetics (Digambaras) is explained as a complete renunciation of possessions, including clothing, to overcome bodily attachment and demonstrate unwavering spiritual resolve. It symbolizes freedom from all worldly bonds.
Historical Schism: The text mentions the historical division into Digambara and Shvetambara sects, attributing it to certain practices adopted by some monks during a severe famine.
Universality of Nudity: The text uses the analogy of nature, stating that all beings are "marked" by the nudity of Jina, implying a natural purity that all souls inherently possess.

In essence, "Jain Dharm ka Shashwat Swarup" is a foundational text that elucidates the eternal, scientific, and compassionate nature of Jainism, emphasizing the soul's inherent potential for liberation through ethical conduct, renunciation, and the destruction of karmic impurities, all under the guidance of the Jinas.