Jain Dharm Me Aachar Shastriya Siddhant Part 01

This is a comprehensive summary of the provided Jain text, "Jain Dharm me Aachar Shastriya Siddhant Part 01" (Ethical Doctrines in Jainism, Volume 1) by Dr. Kamalchand Sogani and translated by Mrs. Shakuntala Jain:

Overall Scope:

This book, the first volume of a larger work, delves into the foundational ethical principles of Jainism. It aims to provide a detailed and systematic understanding of Jain ethics, not just as a set of rules, but as deeply intertwined with the philosophical underpinnings and spiritual aspirations of Jainism. The volume focuses on establishing the historical context, philosophical basis, and the ethical framework for both lay followers (grihastha) and ascetics (muni), with a particular emphasis on the role of samyagdarshan (right faith/perception) as the cornerstone of Jain ethical practice.

Key Themes and Content Breakdown:

Volume 1 (as detailed in the provided text):

The Table of Contents reveals the structure of the first volume, covering the following crucial areas:

• Chapter 1: Historical Background of Jain Ethics (Achar Ki Aitihasik Prishthbhumi)

  • Traditional Antiquity of Jainism: Discusses the traditional belief in the antiquity of Jainism, tracing its lineage to the first Tirthankara, Rishabha. It highlights the corroboration of Rishabha's existence and teachings in Puranic literature, citing scholars like Prof. Ranade and Dr. Radhakrishnan.
  • Historicity of Parshva: Examines the historical evidence supporting the existence of the 23rd Tirthankara, Parshva, referencing Buddhist texts and Jain scriptures, particularly the dialogue between Keshikumar and Gautama.
  • Life and Influence of Parshva: Provides biographical details about Parshva, his teachings (Chaturyama Dharma focusing on non-violence, truth, non-stealing, and non-possession), and his historical impact.
  • Parshva's Dharma: Explains the "Chaturyama Dharma" (fourfold path) propounded by Parshva and discusses the potential reasons for the difference in the number of vows compared to Mahavira.
  • Mahavira's Additional Clarifications: Details the contributions of Lord Mahavira, including the explicit inclusion of celibacy (Brahmacharya) as a distinct vow, the emphasis on nudity for monks, and the mandatory practice of pratikraman (confession of transgressions). It also highlights Mahavira's role as a reformer rather than a founder of a new religion.
  • Mahavira's Life and Influence: Provides a summary of Mahavira's life, birth, renunciation, asceticism, enlightenment, teachings, and Nirvana. It touches upon the geographical spread of his influence and the significant impact he had.
  • Sects of Digambaras and Shvetambaras: Briefly introduces the two main branches of Jainism, Digambara and Shvetambara, noting their primary difference concerning monastic attire and the differing views on the authenticity of scriptures.
  • Sects within Digambaras: Lists and briefly describes various sub-sects within the Digambara tradition, such as Dravid Sangh, Kashth Sangh, Mathur Sangh, Yapaniya Sangh, Terapanth, Bispanth, Samaiya Panth, and Guman Panth, noting their origins and some distinguishing features.
  • Sects within Shvetambaras: Discusses the various gachhas (sects) within the Shvetambara tradition, highlighting the influence of the Sthanakavasi movement (which denounces idol worship) and the Terapanth sect founded by Bhikhanji.
  • Origin of Jain Ethics: Concludes that Jain ethics likely originated in the Magadha region, given the historical context and the emphasis on non-Vedic principles.

• Chapter 2: Philosophical Basis of Jain Ethics (Jain Achar Ka Tattvik Adhar)

  • Dependence of Ethics on Metaphysics: Establishes that Jain ethical principles are deeply rooted in its metaphysical understanding of reality. It argues that without a sound metaphysical framework, ethics becomes baseless.
  • General Nature of Substance (Dravya): Explains the Jain concept of substance (dravya) as that which possesses attributes (guna) and undergoes modifications (paryaya). It elaborates on the inherent contradictions within substance (like being one and many, eternal and non-eternal) as understood through the lens of anekantavada.
  • Meaning of 'Experience' (Anubhav): Clarifies the Jain understanding of 'experience' to include all forms of knowledge, both direct (pratyaksha) and indirect (paroksha).
  • Definition of Substance: Provides the Jain definition of substance as that which is existent and characterized by origin, destruction, and permanence.
  • Substance, Attribute, and Modification: Discusses the interconnectedness and distinction between substance, attributes, and modifications, emphasizing their inseparable nature.
  • Substance and Existence (Sat): Explains the relationship between substance and existence, highlighting sat as the most pervasive attribute of substance.
  • Pramana, Naya, and Syadvada: Explains the Jain epistemological tools: pramana (means of valid knowledge) for holistic understanding and naya (partial viewpoints) for specific aspects. Syadvada is presented as the logical outcome of anekantavada, advocating for conditional statements to represent the multifaceted nature of reality.
  • Classification of Substances: Outlines the Jain classification of substances into jiva (soul) and ajiva (non-soul), with ajiva further divided into pudgala (matter), dharma (principle of motion), adharma (principle of rest), akasha (space), and kala (time).
  • Materialism and Spiritualism - Two Extremes: Contrasts Jainism's balanced approach with extreme materialism and spiritualism.
  • General Nature of Substances: Briefly describes the nature of the six substances, emphasizing their mutual interdependence while retaining their distinct essences.
  • Nature and Function of Pudgala (Matter): Details the properties of matter (pudgala), its fundamental particles (anu), and its combinations (skandha), linking its sensory qualities (touch, taste, smell, color) to its function.
  • Types of Pudgala: Explains the two main types of pudgala: atom (anu) and aggregates (skandha).
  • Akasha (Space): Describes akasha as the substratum for all substances, divided into lokakasha (occupied space) and alokakasha (unoccupied space).
  • Dharma and Adharma (Principles of Motion and Rest): Explains these as passive principles that facilitate motion and rest respectively, without causing them directly.
  • Kala (Time): Discusses time as a substance responsible for change and temporal modifications.
  • Jiva (Soul) - General Nature: Elaborates on the soul (jiva) as the conscious substance, characterized by knowledge, perception, and bliss.
  • Samsari Jiva (Mundane Soul) - Nature: Describes the mundane soul as bound by karma, experiencing the cycle of birth and death, and possessing qualities like consciousness, knowledge, and bliss, though obscured by karmic matter.
  • Types of Samsari Jiva: Differentiates mundane souls based on the number of senses and the presence or absence of mind (sanjna), categorizing them into one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings.
  • Moksha as a Moral Ideal: Presents liberation (moksha) as the ultimate moral ideal, the soul's return to its pure, unconditioned state.
  • Paramatma as the Highest Ideal: Discusses the concept of the liberated soul (paramatma or Siddha) as the highest ideal, embodying perfect knowledge, perception, and bliss.
  • Nishchaya Naya as a Moral Ideal: Explains nishchaya naya (ultimate viewpoint) as representing the soul in its pure, liberated state, serving as a moral ideal.
  • Svasamaya (Self-Residance) as the Goal: Highlights svasamaya (dwelling in one's own true nature) as the ultimate goal.
  • Shuddha Upayoga (Pure Consciousness) as the Ideal: Emphasizes the attainment of shuddha upayoga (pure application of consciousness) as the ideal state.
  • Karatva of Pure States as the Ideal: Views the active manifestation of pure mental states (shuddha bhavas) as an ideal.
  • Realization of Self-Nature as the Goal of Self-Development: Presents the realization of the soul's true nature as the aim of self-development.
  • Pandita-Pandita Marana as the Highest Moral Ideal: Mentions pandita-pandita marana (conscious, well-considered death) as a high moral ideal, signifying a serene departure from the physical body.
  • Ahimsa as the Ideal: Reinforces ahimsa (non-violence) as the supreme ideal in Jainism.
  • Gradual Realization of the Ideal: Concludes that the ideal is realized progressively.

• Chapter 3: Samyagdarshan and the Seven Tattvas (Samyagdarshan aur Saat Tattva)

  • Brief Recap: Briefly revisits key concepts from the previous chapter.
  • Mithyatva as an Obstacle to Highest Realization: Identifies mithyatva (delusion, wrong belief) as the primary obstacle to achieving the ultimate spiritual goal.
  • The Seven Essential Tattvas for Moral and Spiritual Life: Introduces the seven fundamental truths (tattvas) essential for a moral and spiritual life in Jainism: Jiva (soul), Ajiva (non-soul), Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), and Moksha (liberation).
  • Jiva Tattva: Elaborates on the soul as the subject of experience, the doer, and the one seeking liberation.
  • Ajiva Tattva: Discusses the non-soul substances, particularly pudgala (matter), as the cause of bondage.
  • Asrava and Bandha: Explains asrava (influx of karmic particles) caused by activities of mind, speech, and body (yoga) and passions (kashayas), leading to bandha (bondage).
  • Nature of Yoga: Describes yoga as the activity of mind, speech, and body that leads to karma.
  • Types of Bondage from Yoga: Differentiates types of bondage resulting from yoga.
  • Types of Bondage from Kashaya: Explains how passions (kashayas) contribute to bondage.
  • Yoga with and without Kashaya: Distinguishes between yoga accompanied by passions and pure yoga.
  • Various Manifestations of Kashaya: Discusses the different forms and expressions of passions.
  • Causes of Samparayika Asrava: Identifies the causes of the more intense form of asrava known as samparayika asrava.
  • Special Samparayika Asrava: Touches upon specific instances of this intense asrava.
  • Asrava and Bandha According to Kundakunda: Presents the views of Acharya Kundakunda on these concepts.
  • Samvara, Nirjara, and Moksha from the Ultimate (Nishchaya) Perspective: Explains these stages of liberation from the absolute point of view.
  • Process of Samvara, Nirjara, and Moksha: Outlines the gradual process leading to liberation.
  • Samyagdarshan as the Primary Cause of Moksha: Emphasizes samyagdarshan (right perception/faith) as the crucial factor for achieving liberation.
  • Samyagjnana and Samyakcharitra are Possible After Samyagdarshan: Argues that right knowledge and right conduct become possible and effective only after the attainment of samyagdarshan.
  • Various Characteristics of Samyagdarshan: Details the defining attributes and signs of true faith.
  • Characteristics of Aptas, Agamas, and Gurus: Explains the qualities that make a being authoritative (apta), scriptures (agama), and teachers (guru) reliable sources of knowledge.
  • Faith in the Seven Tattvas as the Main Characteristic: Reasserts the importance of faith in the seven truths.
  • Samyagdarshan from a Transcendent (Nishchaya) Perspective: Discusses samyagdarshan from the ultimate, pure state of the soul.
  • Types of Samyagdarshan: Categorizes samyagdarshan into different types (e.g., natural and acquired, with and without passions).
  • Eight Limbs of Samyagdarshan (Practical Perspective): Explains the eight essential components of right perception for lay practitioners: nishankita (free from doubt), nishkankshita (free from desire for worldly or heavenly pleasures), nirvichikitsa (free from disgust towards the body or its functions), amudhadrishti (correct perspective), upaguhana (concealing faults of others), sthitikarana (establishing others in the right path), vatsalya (affection for fellow devotees), and prabhavana (spreading the faith).
  • Characteristics Associated with Samyagdarshan: Lists other positive qualities that accompany true faith.
  • Limbs of Samyagdarshan from a Transcendent (Nishchaya) Perspective: Reinterprets the eight limbs from the ultimate viewpoint of the soul's pure nature.
  • Characteristics Associated with Samyagdarshan from a Transcendent (Nishchaya) Perspective: Explains the transcendent qualities associated with right faith.
  • Samyagdarshan as the Spiritual Background of Jain Ethics: Concludes by emphasizing samyagdarshan as the fundamental spiritual basis for all Jain ethical conduct.

• Chapter 4: Ethics of the Householder (Grihasth ka Achar)

  • Brief Review of the Previous Chapter: Briefly summarizes the previous chapter's discussion on samyagdarshan and the seven tattvas.
  • Samyakcharitra as an Inner Necessity for the Spiritually Awakened: Emphasizes right conduct (samyakcharitra) as an internal requirement for those who have attained right perception.
  • Vitraag Charitra and Saraga Charitra: Differentiates between passionless conduct (vitraag charitra) leading to liberation and conduct with passions (saraga charitra) which, though seemingly virtuous, still binds the soul.
  • Difference Between Enlightened and Ignorant in Performing Ethical/Unethical Actions: Highlights the distinction between a person with right perception and one with wrong perception in their approach to ethical and unethical actions.
  • Necessity of Partial Vows (Vikal Charitra): Explains the need for partial observance of vows (vikal charitra or anuvrata) for householders due to their worldly involvements.
  • Specific Position of Humans: Notes the unique human capacity for spiritual development.
  • Philosophical Perspective of Renunciation: Discusses the philosophical basis of renunciation in Jainism.
  • Broad Meaning of Violence (Himsa): Explains that in Jainism, himsa extends beyond physical harm to include mental and verbal violence stemming from passions.
  • Common Meaning of Violence: Discusses the common understanding of violence.
  • Purity of External Conduct is Also Necessary: Stresses the importance of both internal purity and external ethical behavior.
  • Judgment of Actions of Violence and Non-Violence: Explains the criteria for judging actions as violent or non-violent, emphasizing intent and passion.
  • Types of Violence: Briefly outlines different categories of violence.
  • Ahimsa Anuvrata: Details the vow of non-violence for householders.
  • Nature of Untruth (Asatya): Explains the concept of untruth and the vow of truthfulness (Satyavrata).
  • Nature of Theft (Steya): Defines theft and the vow of non-stealing (Achteyavrata).
  • Nature of Unchastity (Abrahma): Explains unchastity and the vow of celibacy (Brahmacharya Anuvrata).
  • Nature of Possession (Parigraha): Discusses accumulation and attachment (parigraha) and the vow to limit possessions (Parigraha Parimana Anuvrata).
  • Parigraha and Himsa: Highlights the connection between attachment to possessions and violence.
  • Householder's Life as a Mixture of Merit and Demerit: Describes the householder's life as a blend of virtuous and non-virtuous actions.
  • Repetition and Contemplation of Vows for Proper Observance: Emphasizes the importance of reflecting on and internalizing the vows.
  • Observance of Mulagunas (Primary Virtues): Discusses the primary virtues for householders.
  • Problem of Night Meals: Addresses the issue of restricting meals at night due to increased violence potential.
  • Different Conceptions of Gunavrata and Shikshavrata: Explains the vows that supplement the main vows, categorizing them into gunavratas (qualitative vows) and shikshavratas (vows of training).
  • Nature of Digvrata: Details the vow of limiting geographical movement.
  • Nature of Deshavrata: Explains the vow of limiting activities to a specific region.
  • Nature of Anarthadanda Vrata: Discusses abstaining from causeless violence and unproductive activities.
  • Types of Anarthadanda: Lists various forms of causeless violence.
  • Nature of Bhogopabhoga Parimana Vrata: Explains the vow of limiting consumption of consumable and enjoyable items.
  • Two Types of Renunciation in Bhogopabhoga Parimana Vrata: Differentiates between permanent and temporary renunciation.
  • Bhogopabhoga Parimana Vrata as Gunavrata and Shikshavrata: Discusses its dual classification.
  • Nature of Samayika: Explains the practice of meditation and equanimity for a specific period.
  • Nature of Proshadhopavasa Vrata: Details the vow of fasting on specific holy days.
  • Process of Proshadhopavasa Vrata: Describes the procedure for observing this vow.
  • Proshadhopavasa Vrata and the Five Sins: Connects the observance of this vow with abstaining from the five cardinal sins.
  • Nature of Atithisamvibhaga Vrata: Explains the vow of charity and sharing with the deserving.
  • Twofold Description of Householder's Ethical Conduct: Vows and Pratimas: Introduces the stages of ethical practice for householders through vows (anuvrata, gunavrata, shikshavrata) and the progressive stages of purification known as pratimas.
  • Coordination Between the Two Types: Discusses how vows and pratimas complement each other.
  • The Eleven Pratimas: Lists and explains the eleven stages of spiritual progress for householders, starting from darshan pratima (stage of right perception) to uddistatyaga pratima (renunciation of specially designated items).
  • A Third Systematic Approach to Explaining Householder's Ethical Conduct: Presents a third method of classifying householder's ethics, perhaps focusing on the integration of vows, pratimas, and sallekhana.
  • Nature of Sallekhana and its Distinction from Suicide: Explains sallekhana (voluntary fasting unto death when faculties decline) and its crucial difference from suicide, emphasizing its spiritual purpose and detached acceptance of death.
  • Process of Sallekhana: Describes the methodical process of undertaking sallekhana.

Key Takeaways from Volume 1:

• Interconnectedness of Philosophy and Ethics: The book strongly emphasizes that Jain ethics is inseparable from its metaphysical doctrines. The understanding of reality (dravya, guna, paryaya, anekantavada) forms the bedrock upon which the entire ethical edifice is built.
• Samyagdarshan is Paramount: The attainment of samyagdarshan (right perception/faith) is presented as the gateway to all progress in Jain ethics and spirituality. Without it, even the most rigorous adherence to external rules is deemed insufficient.
• Gradualism in Ethical Practice: Jain ethics recognizes the limitations of human nature in the worldly context, hence the importance of anuvratas (minor vows) for householders and the progressive stages of pratimas.
• Holistic Approach: Jain ethics is not merely about external actions but also encompasses internal states of mind, intentions, and the degree of passions (kashaya) involved.
• Ahimsa as the Core Principle: Non-violence (ahimsa) is presented as the central and all-encompassing principle, permeating all other ethical rules.
• Balance between Lay and Ascetic Paths: The text acknowledges and systematically outlines the distinct but complementary ethical paths for householders and ascetics.

This summary provides a detailed overview of the content presented in the first volume of the book, highlighting its systematic approach to explaining Jain ethical doctrines.