Jain Dharm Siddhant

Here's a comprehensive summary of the Jain text "Jain Dharm Siddhant" by Shivvratlal Varmman, based on the provided pages:

This book, "Jain Dharm Siddhant" (Jain Dharma Principles), authored by Radha Swami Maharishee Shivvratlal Ji Varmman, M.A., LL.D., is published by "Veer" Karyalaya Bijnor. The preface, written by Shri Shitalprasad, praises the author's scholarly contribution to understanding the "Tenfold Path of Jainism" (Dasha Lakshana Dharma). The author, while not a follower of Jainism, expresses deep admiration and concordance with its principles, stemming from his spiritual connection to the RadhaSwami sect.

The book aims to present the fundamental principles of Jainism, focusing on the "Tenfold Path" as the core of its philosophy. The author emphasizes that Jainism is the most ancient and excellent of all teachings, guiding humanity towards its true purpose. The very name "Jain" derives from the Sanskrit root "jin" (to conquer), signifying the ultimate goal of overcoming worldly desires and attachments.

Core Principles and Concepts Explained:

• The Nature of the Universe: The world is composed of Jiva (soul/living beings) and Ajava (non-living matter/elements). The bondage between these two constitutes the cycle of existence (samsara), and their separation leads to liberation (moksha).

• The Path to Liberation (Ratnatraya): The Jain path to liberation is embodied in the "Three Jewels" (Ratnatraya):

  • Samyak Darshan (Right Faith/Perception): Recognizing the true nature of reality, understanding the soul and non-soul substances.
  • Samyak Gyan (Right Knowledge): Acquiring knowledge about these substances and their interactions.
  • Samyak Charitra (Right Conduct): Practicing virtuous actions that lead to the eradication of karmic impurities and the soul's refinement.

• The Ten Virtues (Dasha Lakshana Dharma): These are the ethical and spiritual disciplines that guide the practice of Right Conduct. The author details each of them:

  1. Kshama (Forgiveness/Patience): The ability to tolerate offenses without anger. The author vividly describes the destructive nature of anger and provides examples of individuals who practiced forgiveness, even in the face of severe provocation (like the story of Tirthankara Vardhamana and a child in Lahore, or the teachings of Buddha).
  2. Mardava (Humility/Gentleness): Overcoming pride and ego. The author explains the various forms of pride (pride of wealth, knowledge, lineage, etc.) and their detrimental effects, citing examples like Duryodhana's pride and Ravana's downfall.
  3. Arjava (Straightforwardness/Honesty): Being genuine and sincere in thought, word, and deed. The author criticizes pretense and hypocrisy, emphasizing the importance of naturalness and simplicity, drawing parallels with the lives of Tirthankaras and even observing nature.
  4. Satya (Truthfulness): Speaking and living truthfully. The author highlights that truth leads to fearlessness and that superficial truthfulness without genuine love is not enough. He contrasts the Jain emphasis on truth with the perceived contradictions in some other traditions.
  5. Shaucha (Purity): Internal and external purity, focusing on the purity of mind, thoughts, and intentions. The author stresses that outward cleanliness is insufficient without inner purity and provides an allegorical example of a Sufi artist achieving purity and reflection.
  6. Sanyama (Self-Control/Restraint): The complete control of the senses and mind. The author explains the power of the senses and mind to lead one astray, emphasizing that controlling the mind is the key to controlling the senses. He highlights the importance of good company (Satsanga) in achieving this restraint.
  7. Tapa (Austerity/Penance): The discipline of enduring hardships and practicing self-denial for spiritual purification. The author clarifies that "tapas" is not merely enduring discomfort but the "heating" of the mind for spiritual growth. He presents various internal and external forms of austerity.
  8. Tyaga (Renunciation/Giving): The act of relinquishing attachments, desires, and possessions. The author emphasizes that true renunciation is mental detachment, the overcoming of possessiveness (mamata), and that external acts of giving are valuable for inner purification but are not the sole definition of renunciation. He highlights Abhaya Dana (giving fearlessness) and Jnana Dana (giving knowledge) as paramount.
  9. Akinchanya (Non-possession/Detachment): The complete absence of desire for possessions and the mental state of not owning anything. This is presented as the ultimate form of detachment, leading to freedom from worldly bonds. The author draws parallels between Jain principles and Advaita Vedanta, noting their core similarities in seeking detachment from the non-self.
  10. Brahmacharya (Celibacy/Chastity): While commonly understood as abstinence from sexual activity, the author broadens its meaning to encompass the restraint of all senses and the pursuit of spiritual knowledge and purity, linking it to the soul's true nature. He warns against the dangers of sensual indulgence with illustrative examples.

• Ahimsa (Non-violence): Jainism's supreme principle, considered the "seed" from which all other virtues grow. Ahimsa is defined as causing no harm, physically, mentally, or verbally. It is equated with love, compassion, and pure devotion. The author emphasizes that true Ahimsa is difficult but achievable and is the path to liberation. He contrasts the Jain view of Ahimsa as attainable with the broader societal perception of it being impossible.

• The "Jina" Ideal: The Jina is the conqueror, the one who has overcome their inner enemies (kama, krodha, lobha, moha, ahankara - lust, anger, greed, attachment, ego). Tirthankaras, like Mahavir Swami, are presented as the ultimate exemplars of this ideal.

• Author's Perspective: The author, a follower of the Radha Swami sect, finds a profound resonance between Jain principles and his own spiritual understanding. He believes that many of the core tenets of Jainism are present in ancient Indian scriptures and that the Jain path is natural and fundamental. He also suggests that the apparent difficulty of Jain practices might be due to the complex interpretation and layering over time.

Overall Message:

The book advocates for a life guided by self-discipline, ethical conduct, and the pursuit of inner purity. It presents the Tenfold Path of Jainism as a practical and profound means to achieve spiritual liberation and inner peace. The author encourages readers to understand and adopt these principles, regardless of their religious affiliation, to cultivate a life of virtue, harmony, and spiritual fulfillment. He concludes by emphasizing the interconnectedness of all beings and the universal benefit of practicing these virtues.