Jain Dharm Parichaya - Book Summary

Here is a comprehensive summary of the Jain text "Jain Dharm Parichaya" by Ajit Kumar:

Introduction and Antiquity of Jainism:

The book begins by stating that determining the exact origin of Jainism is extremely difficult, even impossible, for historians. However, ancient inscriptions, sculptures, and ruins suggest that Jainism has existed for a very long time. According to ancient Jain texts like the Puranas, Jainism originated in the Bharata region of India billions of years ago.

The First Tirthankara, Rishabhadeva:

The text introduces Rishabhadeva as the first Tirthankara. He was the son of King Nabhiraya and Queen Marudevi, who lived billions of years ago. Rishabhadeva was a powerful and influential king who taught many arts and sciences to his people. He even invented the art of script for his daughters. He had one hundred sons and two daughters. His eldest son, Bharat, became a great emperor after Rishabhadeva renounced his worldly possessions to become an ascetic.

Rishabhadeva attained omniscience (Keval Gyan) and began to preach to all beings. He was called 'Jina' (meaning conqueror of passions) because he had conquered desires like lust, anger, pride, deceit, and greed, as well as karmic bonds. The path he established is known as Jainism. After his liberation (Moksha), his second son, Bahubali, who was a great wrestler, also achieved liberation before Rishabhadeva. The famous Gommateshwara statue in Shravanabelagola is a representation of Bahubali.

The Lineage of Tirthankaras:

The book then lists the subsequent Tirthankaras who followed Rishabhadeva, including Ajitnath, Sambhavnath, Abhinandan, Sumatinath, Padmaprabha, Suparshvanath, Chandraprabha, Pushpadanta, Shitalnath, Shreyansanath, Vasupujya, Vimalnath, Anantnath, Dharmanath, Shantinath, Kunthunath, Aranatha, and Mallinatha. Thousands of years after Mallinatha, Munisuvratanatha appeared, during whose time Lord Rama, Lakshmana, Ravana, and Vibhishana lived. Later, Naminatha and then Neminatha appeared. Neminatha was a cousin of Lord Krishna, and the Mahabharata war took place during his time. After Neminatha, Parshvanatha appeared, and 250 years after his liberation, the 24th and last Tirthankara, Lord Mahavir, was born about 2532 years ago. Lord Mahavir also extensively propagated Jainism and attained liberation 72 years after his birth.

Historical Evidence and Sectarian Division:

The text mentions that old inscriptions prove that the images of Rishabhadeva, Parshvanatha, and other Tirthankaras were worshipped even during the time of Lord Mahavir. After Mahavir, his followers, kings, and scholars continued to spread Jainism. Emperor Chandragupta Maurya was a devout follower of Acharya Bhadrabahu. During Chandragupta's reign, a severe 12-year famine caused a split in the Jain community into two sects: Digambara and Shvetambara. The Digambaras continued to practice nudity as a form of asceticism, while the Shvetambaras adopted wearing clothes due to the difficult times.

Jain Philosophy (Siddhanta):

The book then delves into the core principles of Jain philosophy. The fundamental substances in Jainism are Jiva (soul/living being) and Ajava (non-living being).

Jiva: A Jiva possesses consciousness, knowledge, and perception. There are two types of Jivas:
- Mukta Jiva (Liberated Souls): Souls that have completely shed karmic impurities, achieved omniscience, and reside in liberation. They have no body, desires, or suffering, and possess complete spiritual qualities. They are also called Parmatma, Ishwar, or Siddha.
- Samsari Jiva (Worldly Souls): Souls that are trapped in the cycle of birth and death due to their karma, experiencing various bodies and forms of existence, and undergoing happiness and sorrow.
Samsari Jivas are further classified into five types based on the number of senses they possess:
- Ekendriya (One-sensed): Possessing only the sense of touch (e.g., earth, water, air, plants). These are also called Sthavara (immobile).
- Dvi-indriya (Two-sensed): Possessing touch and taste (e.g., worms, shells).
- Tri-indriya (Three-sensed): Possessing touch, taste, and smell (e.g., ants, lice).
- Chatur-indriya (Four-sensed): Possessing touch, taste, smell, and sight (e.g., flies, mosquitoes).
- Panch-indriya (Five-sensed): Possessing all five senses: touch, taste, smell, sight, and hearing (e.g., humans, animals, birds).
Jivas from one-sensed to four-sensed are considered Tiryanch (animals) and lack a mind, making them unable to learn complex skills. Five-sensed beings generally have a mind and can learn. The text also categorizes Jivas based on their realms of existence: Tiryanch (animals), Manushya (humans), Narak (hellish beings), and Deva (celestial beings).
Ajava: Non-living substances.
- Pudgala (Matter): This is the only tangible substance, possessing qualities like color, taste, smell, and touch. All physical objects we perceive, including our bodies, are Pudgala. Pudgala exists in two states:
  - Paramanu: The smallest, indivisible particle of matter.
  - Skandha: Aggregates formed by the union of Paramakus. Sound is also considered a special type of Pudgala. Darkness and light are also explained as manifestations of Pudgala under certain conditions.
- Amurta Ajava (Immaterial Non-living Substances): These are formless and imperceptible to the senses. There are four such substances:
  - Dharma: The medium of motion, aiding movement.
  - Adharma: The medium of rest, aiding stillness.
  - Akasha (Space): The medium that accommodates all substances. It is infinite and all-pervading.
  - Kala (Time): The substance that causes changes and durations.

These six substances (Jiva, Pudgala, Dharma, Adharma, Akasha, Kala) are known as the Dravyas (Realities).

Karma Siddhanta (Theory of Karma):

The book explains that Karmic substances (Karmic Pudgala Skandhas) are present everywhere and are responsible for binding the soul. When a soul engages in thoughts, actions, or speech driven by passions like anger, greed, pride, etc., its subtle energy (Yoga) attracts these Karmic Pudgala Skandhas. These attracted Pudgala Skandhas merge with the soul and become karma.

These karmas possess inherent powers that reflect the soul's state at the time of their formation. If the soul's thoughts were benevolent, the karma will have the potential for good outcomes, and vice-versa. Each karma also has a duration (time period) for bearing fruit. Intense soul activity leads to stronger and longer-lasting karmas.

When the time comes for a karma to bear fruit, it influences the soul to perform actions, interact with external circumstances, and experience the results, whether pleasure or pain. Although karmas are inert, their union with the soul makes them powerful. Karmas can even cause the soul to be reborn in specific bodies based on past actions. The text likens the effect of karma to intoxication, making the soul "mad" and leading to it being dependent (paratanra) while experiencing its fruits.

The soul constantly creates new karma and experiences the results of past karma. By reducing the causes of karma (passionate thoughts and actions) through knowledge and self-control, the soul can weaken karma and strengthen itself, eventually achieving liberation.

The Eight Types of Karmas:

The book details the eight main categories of karma:

Jnana-avarana: Obscures knowledge.
Darshana-avarana: Obscures perception.
Vedaniya: Causes feelings of pleasure and pain.
Mohaniya: Causes delusion, passions, and attachment.
Ayushya: Determines the lifespan and type of body.
Nama: Determines physical form and characteristics.
Gotra: Determines lineage and social standing.
Antaraya: Hinders progress and success.

Conduct (Acharana):

Jain practice is divided into two main categories:

Grihastha (Householders/Shravakas): Those who follow Jainism while living in society.
Muni (Ascetics/Monks): Those who renounce worldly life to pursue higher spiritual practices.

Both Grihasthas and Munis must adhere to the Ratnatraya (Three Jewels):

Samyak Darshana (Right Faith/Perception): True belief in the Jain Tattvas (realities), and in the true Dev (Gods), Shastra (scriptures), and Guru.
- Deva: Jainism recognizes two types of Devas:
  - Arhantas: Souls who have conquered karmic bonds but are still embodied, preaching religion. They are considered "living liberated" beings.
  - Siddhas: Souls who have completely achieved liberation and reside in the highest realm. Jains worship Arhantas as their supreme deities, recognizing their qualities of Vitaraga (passionless), Sarvajna (omniscient), and Hitopadeshi (benevolent preacher). The Vitaraga idols in temples are seen as aids for cultivating these qualities.
- Shastra: The scriptures containing the teachings and philosophy of the Arhantas. These are also called Agama or Jinavani.
- Guru: True Gurus are those who have renounced all worldly possessions, practice severe austerities, and follow the five Mahavratas (great vows): Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession). Munis, Acharyas (highest gurus), and Upadhyayas (teachers) are considered true Gurus. These five are collectively known as Panch Parmeshthi.
Samyak Jnana (Right Knowledge): Knowledge gained after having Samyak Darshana, which involves understanding and believing in Jain philosophical principles.
Samyak Charitra (Right Conduct): Following the path of righteousness and abandoning sinful activities.

Stages of Householder Conduct (Pratimas):

The book outlines eleven stages (Pratimas) of conduct for lay Jains, progressing from a basic level of observance:

Darshan Pratima: Renunciation of intoxicants, meat, honey, and certain fruits (figs, etc.). Also includes giving up seven vices (gambling, hunting, intoxication, meat-eating, stealing, adultery, and cruelty).
Vrat Pratima: Strict adherence to twelve vows, including five Anuvratas (minor vows) like Ahimsa, Satya, Asteya, Brahmacharya, and Parigraha Pariman, and seven additional vows (Samayika, Proshadhopavasa, etc.).
Samayika Pratima: Performing the Samayika ritual (meditation and reflection) three times daily without any fault.
Proshadh Pratima: Observing a sixteen-hour fast on the eighth and fourteenth days of the lunar fortnight.
Sachitta Tyaga Pratima: Renouncing consumption of living (fresh) fruits, vegetables, and water, opting for cooked or dried items.
Ratri Bhojan Tyaga Pratima: Abstaining from eating any food from sunset to sunrise.
Brahmacharya Pratima: Practicing complete celibacy, even abstaining from conjugal relations with one's own spouse.
Arambha Tyaga Pratima: Ceasing all forms of livelihood that involve harming living beings, including cooking, grinding, sweeping, and agricultural activities.
Parigraha Tyaga Pratima: Renouncing all possessions except for a few essential items like a small cloth and a water pot.
Anumati Tyaga Pratima: Refraining from giving permission or advice for worldly activities, spending time in solitude for spiritual practice.
Uddishta Tyaga Pratima: Refusing food prepared specifically for oneself, and only consuming food that is not intended for a particular individual. Those who follow this stage are classified as Kshullaka (wearing minimal clothing) or Ailaka (wearing only a loincloth and practicing conduct similar to Munis).

Conduct of Jain Sadhus:

Jain monks observe the five Mahavratas (great vows) in their absolute form, renouncing violence, untruth, theft, lust, and possession. They live in secluded places, remain naked, and eat one meal a day, standing, collected from householders. They carry a broom made of peacock feathers (to avoid harming small creatures), a water pot, and scriptures. They are detached, celibate, peaceful, fearless, and passionless. They sleep on the ground, do not speak or move at night, and remain impartial towards those who help them and those who cause them hardship.

The Nature of the Universe and Life:

The universe is described as eternal, without beginning or end, and constantly undergoing transformations due to natural causes. Similarly, souls have been transmigrating through various life forms since time immemorial. The book refutes the idea of a creator God in the Abrahamic sense, arguing that it contradicts natural laws and logical reasoning. It explains that the existence of life and matter has always been and will continue to be.

Liberation (Moksha):

Liberation is achieved when a soul, through persistent practice of Samyak Darshana, Samyak Jnana, and Samyak Charitra, purges itself of all accumulated karma and passions. The liberated soul reaches the highest part of the universe, regaining its pure spiritual qualities of infinite knowledge, bliss, and power. The book clarifies that the number of souls in the universe is infinite, and even if souls are constantly liberated, the universe will never become empty of souls. Liberated souls, having shed all karmic attachments and desires, cannot be reborn in the cycle of existence.

Scholarly Opinions on Jainism:

The book includes endorsements from prominent scholars like Lokmanya Bal Gangadhar Tilak and Lala Kannomal Ji, who attest to the antiquity and depth of Jainism, citing historical evidence and mentions in ancient texts. Foreign scholars like Major General J.C.R. Furlong are also quoted, confirming the impossibility of finding a definitive beginning for Jainism and its status as one of India's oldest faiths.

Cycles of Time (Yugas):

The text discusses the concept of cosmic cycles, differentiating between Utsarpini (ascending phase), characterized by increasing lifespan, strength, intellect, and happiness, and Avasarpini (descending phase), marked by a decline in these qualities and a rise in suffering, vice, and ignorance. The current era is described as an Avasarpini period, explaining the observed decline in human capabilities and the increase in negative societal traits compared to ancient times.

The book concludes by expressing hope that the readers will find the information valuable and that their efforts in reading the book will be fruitful. It also lists other useful books published by the "Shri Champavati Jain Pustakmala."