Jain Dharm Me Tirthankar Ek Vivechan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Tirthankar Ek Vivechan" by Rameshchandra Gupta, based on the provided pages:

Book Title: Jain Dharm me Tirthankar Ek Vivechan (A Discussion on Tirthankaras in Jainism) Author: Rameshchandra Gupta Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf Source: Jainqq.org

This document delves into the profound concept of Tirthankaras within Jainism, exploring their position, meaning, historical development, and distinguishing characteristics.

1. The Place of Tirthankaras in Jainism:

Founders of the Religious Order: Tirthankaras are considered the founders of the Dharmateerth (religious order or path). Ancient texts describe them as the originators of Dharma, founders of the Dharmateerth, givers, preachers, leaders, charioteers of the Dharma path, and Dharmachakravarti (wheel-turning emperors of Dharma).
For the Welfare of the World: Jain acharyas unanimously believe that Tirthankaras are born to establish the Dharmachakra (wheel of Dharma) at various times.
Distinct from Hindu Avatars: While Tirthankaras are founders of Dharma, they are not like Hindu avatars who suppress the wicked and protect the virtuous. Their primary role is to propagate the true path through their own Vitaragata (non-attachment) and the supremacy of the law of Karma and non-violent practice. They do not suppress evil to alleviate the suffering of their devotees.
Revealers and Guides of Truth: The work of a Tirthankara is to realize the truth themselves and to propagate that true path for the welfare of the world. They are expounders and guides on the path of Dharma.
Goal of Liberation and Spiritual Perfection: Their life's goal is to liberate themselves from the cycle of birth and death, achieve spiritual perfection, and inspire and assist other beings in achieving this liberation.
Savior and Guide: Tirthankaras are described as those who cross the ocean of existence and help others to cross it. They are considered Purushottam (supreme beings), valiant like lions, venerable like lotuses, and excellent like divine elephants. They are called the best in the world, lords of the world, benefactors of the world, and illuminators of the world like lamps.

2. Meaning and History of the Word "Tirthankara":

Synonyms for Dharma Propagator: In Jain tradition, Arhant, Jin, and Tirthankara are generally used for a propagator of Dharma.
Historical Usage: While it's difficult to pinpoint the exact origin of the term "Tirthankara," it was certainly prevalent in historical times. The term appears in Buddhist literature, with the Samaggaphalasutta in the Dighanikaya mentioning six other Tirthankaras.
Usage in Jain Agamas: The word Tirthankara is used in Jain Agamas like Uttaradhyayana, Acharanga (Second Shruta Skandha), Sthananga, Samavayang, and Bhagavati.
Etymology: In Sanskrit, Teertha means a bank or a bank of a river. It signifies something that helps one reach the other shore. In the religious context, it refers to that which helps one cross the ocean of worldly existence. Teertha also means religious rule or ordinance. Therefore, a Tirthankara is one who helps cross the ocean of existence and establishes Dharmateerth (the religious ordinance).
The Four-Fold Order as Teertha: The Bhagavati Sutra and Sthananga describe four types of practitioners who follow the principles of Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha: Shramana (monks), Shramani (nuns), Shravaka (laymen), and Shravika (laywomen). This four-fold order (Chaturvidh Sangha) is also called a Teertha, and its founder is called a Tirthankara.
'Arhant' as a Synonym: The ancient synonym for Tirthankara in Jain literature is Arhant (Arhat).
Definition of Teertha: Visheshavashyakabhashya defines Teertha as "that by which one crosses over." This also applies to discourses of the Jinas and the order (Sangha) endowed with knowledge and conduct.
Four Types of Teertha:
1. Namateertha: Places or names designated as Teerthas.
2. Sthapanateertha: Temples, idols, etc., established in memory of those who achieved liberation at those places.
3. Dravyateertha: That which helps one cross the river of existence, calms thirst, and cleanses the body's impurities.
4. Bhavateertha: The discourse of the Jinas, or the practice of knowledge and conduct, which helps one cross the ocean of existence. The founders of this Bhavateertha are called Tirthankaras.
Evolution of the Concept: The concept of Tirthankara evolved from the concept of Arhant. Early Agamas like Acharanga (First Shruta Skandha) mention Arhants of the past, present, and future. The term Tirthankara first appears in Uttaradhyayana, specifically in Chapter 23, which refers to Rishabha, Parshva, and Mahavir as Dharmateerthankaras. The concept of a fixed number of 24 Tirthankaras and their specific identities likely developed later, primarily in texts like Samavayang and Bhagavati. The inclusion of Varishisena in Sthananga (along with Rishabha, Parshva, and Vardhamana) but his absence in the current accepted list of 24, suggests a gradual refinement of the list. The Matura inscriptions mention Rishabha, Arishtanemi, Parshva, and Mahavir, indicating historical grounding for at least some of them.

3. The Concept of Tirthankara:

The Soul's Journey: The soul of a Tirthankara, like others, was initially entangled in worldly desires like anger, pride, greed, and lust in previous lives. Through association with great souls, its inner eye opens, and it progresses in spiritual practice.
Acquisition of Tirthankara Karma: The soul earns Tirthankara name-karma through rigorous practice and discipline, qualifying it for the Tirthankara status.
Liberation in the Final Life: In their final life, they unveil truth, attain omniscience, and establish the Chaturvidh Sangha.
Tirthankara vs. Avatar: The Tirthankara concept is fundamentally different from Vedic Avataravada (incarnation theory). While Vedic deities can take human form, humans are considered their parts or servants. In Jainism, any soul can achieve Tirthankara status through spiritual elevation. A soul becomes a Tirthankara only once and then attains liberation, never returning to the world.
Upward Progression: The Tirthankara concept is about Uttaran (ascension) through human effort, not divine descent.

4. Tirthankara and Arhant:

Interchangeable in Early Agamas: In ancient Agamas, Arhant and Tirthankara were used interchangeably.
Later Distinction: Later Jain scholars differentiated between them. Tirthankaras are Arhats who celebrate Kalyanaka Mahotsavas (auspicious ceremonies) due to their exceptional merit. Others are simply Arhats.
Qualities of a Tirthankara: Tirthankaras are possessors of many benevolent powers and are great propagators of Dharma, unlike ordinary liberated souls who may focus solely on self-liberation and may not establish such a lasting influence.
Difference in Objective: While ordinary Kevalis (omniscient beings) focus on their own liberation, Tirthankaras liberate themselves and guide others across the ocean of existence. This guiding quality makes them Tirthankaras.

5. Distinction Between Tirthankara, Ganadhara, and Ordinary Kevali:

Tirthankara: Driven by immense compassion, they make the welfare of others their primary goal. They establish the Dharmateerth only after achieving their own spiritual perfection.
Ganadhara: These are practitioners who strive for the welfare of their peers, making collective welfare their ideal.
Ordinary Kevali (Mundakevali): These are souls whose goal is solely their own spiritual upliftment and who achieve perfection through practice.
Scope of Welfare: While all three attain spiritual perfection and omniscience, Tirthankaras have a broader scope of public welfare, Ganadharas have a more limited sphere, and ordinary Kevalis focus entirely on self-liberation.

6. Ordinary Kevali and Pratyekabuddha:

Pratyekabuddha: These are practitioners who achieve enlightenment without the need for external guidance and live in solitude. They attain complete liberation alone. Though they, like Tirthankaras, achieve enlightenment independently, Pratyekabuddhas often need an external stimulus (like Rishabha's renunciation due to Neelanjana's death), whereas Tirthankaras are self-motivated. The concept of Pratyekabuddhas likely developed in later periods, possibly referring to those who accepted the teachings of Jain or Buddhist traditions without direct affiliation.
Buddhabodhit: These are practitioners who receive guidance from others to achieve enlightenment and practice. Ordinary disciples are Buddhabodhit.

7. Supernatural Qualities (Alohakikata) of Tirthankaras:

Humanity with Superhuman Attributes: While accepted as human figures, Tirthankaras are progressively associated with supernatural qualities. Early texts like Acharanga (First Shruta Skandha) describe Mahavir as an ascetic without supernatural elements, while later sections and texts like Kalpasutra attribute many miraculous qualities to him and other Tirthankaras.
Mother's Dreams: The mother of a Tirthankara sees 14 (Svetambara) or 16 (Digambara) auspicious dreams at the time of conception.
Pure Conception and Birth: Tirthankaras are born from immaculate wombs, free from impurities, and their birth is celebrated by deities.
Divine Intervention: Deities are believed to participate in their initiation ceremonies and the attainment of omniscience. They provide wealth, and upon achieving omniscience, create a Samavasarana (divine preaching hall) for them.
Evolution of Supernaturalism: While early texts have limited supernatural elements, later Agamic and narrative literature fully portrays Tirthankaras as transcendent beings.

8. Panchakalyanaka (Five Auspicious Events):

This is a key differentiator between Tirthankaras and ordinary Kevalis.

Garbhakalyanaka (Conception): Mother sees auspicious dreams, and deities and humans celebrate the conception.
Janmakalyanaka (Birth): Deities from heaven descend to celebrate the birth and perform anointing ceremony on Mount Meru.
Diksha Kalyanak (Initiation): Before initiation, Lokantika deities request them to renounce. They perform acts of charity and are then initiated in a special palanquin. Tirthankaras are self-initiated, not under a human guru.
Kevala Kalyanak (Omniscience): Upon attaining omniscience, deities celebrate and create the Samavasarana.
Nirvana Kalyanak (Liberation): Deities conduct the funeral rites and celebrate the final liberation.

9. Atishaya (Supernatural Attributes):

Jain acharyas generally mention four types of Atishayas:

Jnana-atishaya: Attaining omniscience. Tirthankaras are omniscient, knowing past, present, and future aspects of all substances.
Vachana-atishaya: Unimpeded and irrefutable pronouncements. This is further divided into 35 sub-categories.
Apaya-apagama-atishaya: Being free from all impurities and faults, including passions like attachment and aversion.
Puja-atishaya: Being worshipped by gods and humans.

These Atishayas are further categorized into:

Sahaja Atishaya (Innate Attributes): Beautiful form, fragrant and sweat-free body, fragrant breath, pure flesh and blood, invisible bodily excretions, etc.
Karmakshayaja Atishaya (Attributes resulting from Karma destruction): The ability to accommodate vast congregations in the Samavasarana, understanding of their own language by all beings, a halo of light, absence of diseases and enmity within a Yojana radius, etc.
Devakrita Atishaya (Attributes created by Deities): Presence of a Dharma Chakra in the sky, divine parasols, thrones, flags, musical instruments, fragrant atmosphere, showers of flowers and perfumes, etc.

The Digambara tradition specifies 10 Sahaja, 10 Karmakshayaja, and 14 Devakrita attributes, while Samavayang lists 24 specific attributes or virtues of a Baddha (Tirthankara).

10. The Development of Information Related to Tirthankaras:

Early Agamas: The earliest Jain Agamas like Acharanga offer a brief description of Mahavir but little about other Tirthankaras, though they mention past, present, and future Arhants.
Later Agamas and Texts: Texts like Kalpasutra, Samavayang, and Avasyaka Niyukti provide more detailed information. Samavayang is particularly significant for the concept of 24 Tirthankaras. Gyata-dharmakatha gives an extensive account of Malli.
Chronological Progression: The understanding of Tirthankaras evolved over time, with the concept of 24 Tirthankaras and their specific identities likely solidifying around the 1st century CE.
Sources: Major sources for Tirthankara biographies include Kalpasutra, Avasyaka Niyukti, Visheshavashyakabhashya, Samavayang, Gyata-dharmakatha, Chappanna Mahapurisa Charita, Trishashtishalaka Purushcharitra, and the Mahapurana by Jinachandra and Gunabhadra.

11. Tirthankara and Worldly Welfare:

Benefactors and Illuminators: Tirthankaras are described as lords of the world, benefactors, lamps of the world, and bestowers of fearlessness.
Purpose of Dharma Propagation: Their birth is for establishing the Dharmachakra for the benefit of beings.
Passive Observers: Despite their role in world welfare, Tirthankaras are not actively involved in social issues like protecting the virtuous or destroying the wicked. Their role is to inspire through preaching the path of righteousness, not through direct intervention. They are seen as passive observers of social events.
Voluntary Adherence: While Tirthankaras are described as destroyers of all sins, their teachings are not imposed forcefully. Adherence to their Dharma is voluntary.
Self-Reliance: Tirthankaras do not offer assurances of direct salvation through devotion. They emphasize self-effort and the consequence of one's own actions. Liberation comes through personal purification and karma, not through a Tirthankara's intervention.

12. Tirthankaras: Numbers, Past, Present, and Future:

The 24 Tirthankaras of the Present Era (Avasarpini): The book lists all 24 Tirthankaras of the current descending time cycle, including their lineage, birthplaces, physical attributes, lifespans, and the tree under which they attained omniscience. Notable among them are:
- Rishabhadeva: The first Tirthankara, considered the progenitor of civilization and culture. His connection with Vedic traditions and Shiva is discussed.
- Ajita, Sambhava, Abhinandana, Sumati, Padmaprabha, Suparshva, Chandraprabha, Suvidhi (Pushpadanta), Shitala, Shreyamsa, Vasupujya, Vimala, Ananta, Dharma, Shanti, Kunthu, Ara, Malli, Munisuvrata, Nami, Nemi (Arishtanemi), Parshva, and Vardhamana (Mahavir).
Tirthankaras of Other Times and Regions: The text also mentions Tirthankaras of other regions (like Airavata) and other time cycles (ascending and descending).
Mahavideha Area: The Mahavideha region is described as having 20 Tirthankaras present simultaneously, who attain liberation at the end of their lifespan, with another Tirthankara of the same name attaining omniscience.
Mahavir's Teachings and His Place in Jainism: Mahavir is presented as the final Tirthankara of the current era. His life and teachings are discussed in detail, highlighting his role in modifying the traditions of his predecessor, Parshvanatha. Key aspects include the five great vows, repentance, renunciation of possessions, and rigorous asceticism.
Mahavir's Historical Context: Mahavir's teachings are placed within the context of the 6th-5th century BCE, a period of intellectual and religious ferment in Asia. His philosophy of Anekanta (non-absolutism) is presented as a way to reconcile differing views. His followers were known as Nigantha Nataputta, establishing his historical identity.
Parshvanatha's Contribution: Parshvanatha is considered a historically verifiable Tirthankara, preceding Mahavir. He criticized extreme asceticism and emphasized knowledge-based, rational asceticism. His followers (Parshvatas) existed before Mahavir, and Mahavir likely modified their traditions.

Conclusion:

The book provides a detailed exposition of the Tirthankara concept in Jainism, tracing its historical development, doctrinal significance, and the unique attributes and lives of these spiritual luminaries. It emphasizes their role as founders and guides who paved the path to liberation through their own exemplary lives and teachings, distinct from divine intervention.