Jain Dharm Ke Mul Tattva Ek Parichay

Here is a comprehensive summary in English of the Jain text "Jain Dharm ke Mul Tattva Ek Parichay" by Swarupsinh Chundavat:

This introductory text, authored by Swarupsinh Chundavat, an advocate and Vice-President of the Vidyapracharni Sabha at Bhupal Nobles College, Udaipur, presents Jainism as an ancient and scientific religion with a philosophy and logical system beneficial to all living beings. It highlights how Jain concepts like 'parimanu' (atom) and 'anu' (particle) are still relevant to modern science, and its life philosophy offers solutions to contemporary problems.

Core Principles and Metaphysics:

The foundation of Jain philosophy lies in its core principles of Utpad, Vyaya, and Dhrauvya.

• Utpad (Origination): Everything that exists is already present and cannot be created from non-existence.
• Vyaya (Destruction): Every substance continuously sheds its old form (paryaya) and adopts new ones moment by moment.
• Dhruva (Permanence): This process of transformation is eternal and cannot be obstructed or destroyed. This principle applies to all substances, whether sentient or insentient.

Jainism posits that the universe is anadi (without beginning) and is composed of six eternal substances (dravyas):

1. Jiva (Soul): The only sentient substance.
2. Pudgala (Matter): The only material substance that has form and can be perceived.
3. Dharma (Medium of Motion): The principle that facilitates motion for jiva and pudgala.
4. Adharma (Medium of Rest): The principle that enables stationary existence.
5. Akasha (Space): The medium that accommodates all substances.
6. Kala (Time): The cause of all changes and transformations in the universe, which is considered real in Jainism, unlike the concept of Maya in Shankarism.

Among these six substances, only Dharma and Adharma are not explicitly mentioned in Vedic texts, while the others have parallels in other philosophies. The text notes the similarity to the Vedic concept of five elements.

The Subtle Body and Karma:

Jainism believes that within the physical body, there exists a subtle karmic body (karma-sharir). This karmic body accompanies the soul even after the physical body's demise and is responsible for rebirth in different bodies. The karmic body is strengthened by psychological states like desires, cravings, and ambitions. Liberation from this body, and thus from the cycle of rebirth, occurs when the soul transcends all desires. This forms the metaphysical aspect of Jainism.

Ethics and the Path to Liberation:

The more significant aspect of Jain philosophy is its ethics (Kartavyashastra), with the ultimate goal being Moksha (Liberation). The path to Moksha is explained through the seven tattvas (principles):

1. Jiva (Soul)
2. Ajiva (Non-soul)
3. Asrava (Influx of Karma): The continuous flow of karmic impressions affecting the soul.
4. Bandha (Bondage): The soul's entanglement with matter due to karmic influx.
5. Samvara (Stoppage of Karma): The process of preventing new karmic influx by remaining detached from worldly affairs.
6. Nirjara (Shedding of Karma): The process of exhausting or shedding accumulated karmic impressions.
7. Moksha (Liberation): The ultimate state of freedom from the cycle of birth and death.

The text uses the analogy of a boat with a leak (Asrava) filling with water. Closing the leaks is Samvara, and emptying the accumulated water is Nirjara. When both are achieved, Moksha is attained. A liberated soul is considered a Paramatma (Supreme Soul) and possesses infinite perception (Anant Darshan), infinite knowledge (Anant Gyan), infinite bliss (Anant Sukh), and infinite energy (Anant Virya).

Anekantavada and Syadvada: The Pillars of Jain Logic and Non-violence:

Jainism's contribution to logic is profound, particularly through Anekantavada (Non-one-sidedness) and Syadvada (The doctrine of may be).

• Anekantavada is the belief that every object has infinite qualities and aspects. Our perspective is only one of many. It emphasizes understanding the opponent's viewpoint and recognizing that truth has multiple facets. It is described as intellectual non-violence.
• Syadvada is the logical extension of Anekantavada, suggesting that statements should be qualified with "Syad" (may be) to acknowledge the relative nature of truth.

The text argues that Anekantavada is the highest development of Indian logic and, if adopted globally, would lead to peace. It identifies the lack of tolerance and the rigid adherence to single viewpoints as the cause of global conflict, akin to the disagreements between communism and democracy. Jainism advocates for reconciliation, coexistence, and tolerance, equating them with physical Ahimsa (Non-violence) and mental Anekantavada.

The Three Jewels (Triratna) and Vows:

The practice of Jainism is guided by the Triratna (Three Jewels):

1. Samyakdarshan (Right Faith/Perception): This requires shedding three types of blind faith (moodhata) and eight types of ego (ahankara).
   • Three Moodhatas: Lokamoodhata (blind faith in worldly rituals), Devamoodhata (blind faith in attached/averse deities), and Pakhandamoodhata (blind faith in false ascetics or miracles).
   • Eight Ahankaras: Ego of intellect, religiousness, lineage, caste, physical strength, supernatural powers, ascetic practices, and beauty.
2. Samyakgyan (Right Knowledge): Correct and complete understanding of reality.
3. Samyakcharitra (Right Conduct): Ethical behavior aligned with right knowledge and faith.

The text declares Lord Mahavir as the world's first rationalist, predating Greek philosophers.

The Triratna are further supported by five vows (Anuvratas for householders and Mahavratas for ascetics):

1. Ahimsa (Non-violence)
2. Satya (Truthfulness)
3. Asteya (Non-stealing)
4. Brahmacharya (Celibacy/Chastity)
5. Aparigraha (Non-possession/Non-attachment)

The text also mentions the 14 stages of spiritual development (Gunsthan) in Jainism, where progress in knowledge and conduct leads to Omniscience (Kevalgyan) and eventual liberation. Overcoming internal passions (Kashayas) is crucial for this development.

Historical Context and Contributions:

The text touches upon the historical evolution of Jainism. While some scholars believe its roots predate the arrival of Aryans, the tradition, with Rishabhdev and Arishtanemi, is traced back to the Vedas. Neminath, the 22nd Tirthankara, was a prominent leader during the Mahabharata War. The 23rd Tirthankara, Parshvanath (8th century BCE), established the first monastic order. The final Tirthankara, Mahavir Vardhaman (born 566 BCE), solidified and propagated Jainism before his liberation at age 72.

Jainism split into Digambara and Shvetambara sects in the 1st century CE. During the 11th century, Gujarat's King Siddharaj and his son Kumarpal made Jainism a state religion, with the scholar Acharya Hemchand Suri being their contemporary. Jainism received patronage in Rajasthan for approximately 1400 years, with notable scholars like Acharya Haribhadra Suri. Mughal Emperor Akbar also respected Jain scholars and issued edicts against animal cruelty.

In the 16th century, the Sadhumargi sect emerged, opposing idol worship, from which the Terapanth sect arose in the 18th century. Jain scholars significantly contributed to the development of Indian languages by extensively using Prakrit and vernacular dialects, thus forming the early literature of modern Indian languages. They also authored important works in Sanskrit on grammar, prosody, lexicography, and mathematics.

The text concludes by acknowledging the ongoing contributions of Jain householders to public institutions through charity and the continued dedication of Jain monks to social service and literary pursuits.