Jain Dharm Swarup Evam Upadeyata

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm Swarup evam Upadeyata" by Mahopadhyay Chandraprabhsagar:

The text "Jain Dharm Swarup evam Upadeyata" by Mahopadhyay Chandraprabhsagar explores the essence and significance of Jainism.

Core Meaning of Jainism: The word "Jain" is derived from "Jin," meaning those great souls who have conquered passions like attachment and aversion through immense self-power. Jainism, or Jin-Shasan, is the truth and code of conduct revealed by these Jins. It is a philosophy that transcends sectarian narrowness, focusing on the victory over self, leading to individual liberation and societal well-being. Jainism is a vibrant way of life that aims to create a society free from addiction, practicing non-violence, and fostering health. It is a spiritual pursuit dedicated to ultimate welfare.

Historical Antiquity: Jainism is an extremely ancient religion. While historically, figures like Lord Mahavir were once considered the originators, critical and comparative studies now acknowledge the historicity of Lord Parshvanath (the 23rd Tirthankar) and Lord Arishtanemi (the 22nd Tirthankar, cousin of Lord Krishna). Even the historicity of Lord Rishabhdev (the first Tirthankar of the current era) is being illuminated through references in texts like the Rigveda and Bhagavat. Similarities in the portrayal of Lord Rishabhdev in Jain and Vedic literature suggest a shared historical foundation, with more unknown facts expected to emerge with further research.

The Concept of Shalaka-Purusha: Jain philosophy emphasizes the importance of ingrained virtues and a tradition of highly virtuous individuals known as "Shalaka-Purusha." These are extraordinary individuals distinguished by their valor, energy, brilliance, grandeur, and power. They are categorized into 63 types: 24 Tirthankaras, 12 Chakravartis (universal monarchs), 9 Vasudevas, 6 Pratitvasudevas, and 6 Baladevas. The 24 Tirthankaras represent the pinnacle of religious and spiritual achievement, while the others embody secular power, wealth, and enjoyment, with varying degrees of these based on their accumulated merit. This concept showcases Jainism's unique presentation of spiritual and material harmony. These enlightened individuals revitalized humanity's faltering spiritual light.

The Jain Sangha (Tirtha) and Tirthankaras: The tradition of Shalaka-Purushas is as eternal as the universe. Tirthankaras periodically provide spiritual inspiration and organize the religion into a structured community. This community consists of four classes: monks (Shraman), nuns (Shramani), male lay followers (Shramanopasak), and female lay followers (Shramana-upasika). This organized community is called a "Tirtha" in Jain terminology, signifying a spiritual assembly or ford. The founder of such a Tirtha is called a Tirthankar. While spiritual practice is individual, religion becomes social and communal when it is linked to a group and adheres to specific codes of conduct based on its core philosophy. The communal aspect of religion is crucial for supporting its culture, philosophy, and widespread acceptance.

Jain Philosophy: Thought and Practice: Jainism is recognized for its profound philosophical and ethical principles. It is a tradition that integrates both religion and philosophy, teaching righteousness from a religious standpoint and virtuous thoughts from a philosophical one. Jain philosophy is considered unique, embodying elements of both Sankhya and Buddhism. It is credited with the intellectual endeavor of precisely defining absolute truth and mysteries through words and numbers, marking it as a testament to the triumph of mathematics and science with its ultimate reasoning capabilities.

Purusharthavada and the Nature of God: A central tenet of Jain philosophy is "Purusharthavada" (the doctrine of self-effort). It posits that every soul is inherently divine. However, its inherent power, brilliance, and knowledge are obscured by karmic coverings generated by passions like attachment and aversion (anger, pride, deceit, greed). Through practices like Samvara (control of influx of karma) and Nirjara (shedding of karma), the pure nature of the soul is revealed. When all karmic coverings are completely destroyed, the soul attains its pristine state, referred to as Paramatma, Parmeshwar, Siddha, Buddha, or Mukta. Jainism views God not as a singular creator but as all liberated souls who possess supreme knowledge and bliss.

Rejection of an External Creator and the Nature of the Universe: Jainism does not believe in a creator God. The universe is considered eternal and uncreated. The cycle of existence, or Samsara, arises from the relationship between the soul and karma. All activities in the universe are dependent on this relationship, which has existed from time immemorial. The ultimate goal of every being is to dismantle and eradicate this karmic bondage.

The Eternal Universe and Karma: The universe, according to Jainism, is eternal and infinite. While destruction may occur as partial upheavals, the universe in its entirety is not annihilated. It consists of both material and conscious substances, which will always exist. Sentient beings in the universe, called Samsari Jivas, are in constant motion and activity according to their past actions, following a continuous chain of karma. Beyond these are the liberated souls, who have shed all karma and attained their supreme pure state, residing in the highest part of the cosmos, known as Siddha-sthana or Siddha-shila.

The Root of Bondage: Mithyatva (Delusion): The primary cause of being trapped in the cycle of Samsara is a lack of faith in the true essence of reality, termed "Mithyatva" (delusion). This delusion is like a tangled knot that is difficult to untie and set right. When this "Mithyatva-granthi" (knot of delusion) is untangled through self-effort and inner enlightenment, the soul experiences a new light it had previously forgotten.

The First Step to Liberation: Samyaktva (Right Faith): This awakened state is called "Samyaktva" (right faith or true perception). It is the foundational step of spiritual practice. Without it, progress in pure spiritual pursuit is impossible. Without Samyaktva, knowledge remains ignorance, and righteous conduct cannot be properly integrated into life, leaving both knowledge and character cultivation incomplete.

The Identity of Jainism: Samyaktva: A person devoid of Samyaktva is described as a walking "corpse." Samyaktva is truly the hallmark of Jainism. It is the path that leads to a healthy lifestyle, living detachedly like a lotus petal and freely like the sky.

Recognizing the True Divine, Guru, and Dharma: Upon realizing the divine light of Samyaktva, the practitioner becomes a true discerner. They can recognize true Dev (God) as those who have completely eradicated soul-distorting defects like attachment, aversion, anger, pride, deceit, and greed, and who reside in the supreme pure soul-state. True Guru is one who actively practices non-violence, truthfulness, non-stealing, celibacy, and non-possession in their entirety, is interested in both self-welfare and the welfare of the world, and is engaged in restraint, spiritual practice, and austerity, with non-violence as the fundamental background. Truthfulness and other virtues are naturally included within non-violence.

Jain Ethics and Universal Principles: In the realm of culture and ethics, Jainism represents universal thought. Jain ethics teach: do not harm others, speak the truth, do not steal, do not hoard more than necessary, and do not look upon others' spouses with lust. These are guiding principles that prevent one from going astray on the path of morality. No thinker or religion can refute these principles of Jain ethics.

The Goal of Jainism: Purity and Non-Violence: The founders of Jainism aimed to ignite the torch of purity in conduct, thought, and life for all humanity. Therefore, Jainism encourages restraint in diet, enjoyment, and speech. Non-violence is emphasized to establish communism and equanimity. Cruelty, ruthlessness, and heartlessness arise from impure traditions like violence and meat-eating. Jainism believes that vegetarianism is a humane virtue that prevents the birth of Tamasic (dark) tendencies.

Aparigraha (Non-possession) and Justice: To promote the noble ideal of world welfare, Jainism has made Aparigraha (non-possession) a mandatory vow for every Jain. By inspiring public consciousness towards truth and non-stealing, Jainism has restored the scales of justice.

Systems of Governance and Self-Governance: The first Tirthankar of the present era, Lord Rishabhdev, established systems of governance such as monarchy, economy, democracy, and self-governance (Atma-tantra). While all these systems are given due importance in Jainism, Atma-tantra (self-governance) represents the state of existence as Sat-Chit-Ananda (truth-consciousness-bliss) and the form of truth, auspiciousness, and beauty.

Virati (Abstinence) and Vows: When accepting reality and understanding the elements of practice, the process of abiding in the self and separating from non-self or altered states is set in motion, known as "Virati" or vows in Jain philosophy. Accepting the true naturally leads to abandoning the untrue. Due to a long-standing attachment to the untrue, letting it go is difficult, hence the emphasis on abandonment through prohibitive language, such as "I renounce such and such actions." Coming to oneself is nothing but renunciation. When one's inherent nature, like non-violence or truth, is established, the avoidance of violence or untruth occurs automatically.

Forms of Spiritual Practice: Mahavrata and Anuvrata: There are two forms of practice: complete and partial. Complete practice is entirely soul-oriented, where vows are accepted without exception. These vows are called "Mahavratas" (great vows) because their completeness is undivided. Practitioners of Mahavratas are known as Shraman, Muni, Angar, or Bhikshu. Since not everyone possesses such inner strength, Jainism also prescribes partial practice. Here, vows are accepted partially, according to the practitioner's inner strength and capacity, with exceptions or concessions. This practice is associated with the householder's life. Householder practitioners are called Shramanopasak or Shravaka. Their vows are called "Anuvratas" (minor vows), which are further elaborated into Guna-vratas (virtue vows) and Shiksha-vratas (disciplinary vows). Observing Anuvratas inspires individuals to progress on the spiritual path and also contributes to the spread of morality in society.

Nivritti (Renunciation) and Pravritti (Activity): Although Jainism is primarily focused on renunciation, it does not prohibit the path of activity. Jainism believes that renunciation should not turn away from the welfare of the world. The purpose of renunciation is to move away from the inauspicious, while the purpose of activity is to connect with the auspicious. Renunciation should be adopted for individual spiritual development, and activities should be performed with discretion.

The Role of Kashayas (Passions) and Gunsthanas: These two paths of ethical observance, Nivritti-sadhana (practice of renunciation) and Pravritti-sadhana (practice of activity), are desirable for progressive advancement. However, certain weaknesses, divided into anger, pride, deceit, and greed, known as "Kashayas," create obstacles at every step. Even after attaining right faith, right knowledge, and right conduct, these passions remain active internally, disturbing the practitioner. Therefore, along with observing vows, one must continuously strive to weaken these Kashayas. The conquest of Kashayas is essential for moral progress. The process of overcoming Kashayas is explained in Jain philosophy as "Gunsthanas" (stages of spiritual development), which represent progressive stages of soul development.

The Power of Anupreksha (Contemplation) and Yoga: The greatest obstacle in spiritual practice is desire or attachment, born from ingrained habits. To eradicate this, purifying the mind is essential. For mental purification, the practice of twelve Anuprekshas (contemplations or meditations) is highly beneficial. There is a difference between contemplation (Chintana) and meditation (Bhavana). Chintana is limited to thinking about a subject, while Bhavana involves repeated immersion, dwelling upon it, and experiencing it accordingly. Through the proper practice of Bhavana, deeply ingrained desires can be destroyed.

Yoga and Meditation for Mind Purification: Jainism offers paths like Yoga and Meditation for purifying the mind's impure tendencies related to desire and for directing pure tendencies towards the soul's true nature. Yoga is the union of mind, speech, and body, directed towards the path of the soul. Meditation is the key to this yogic success. Meditation is truly an inward journey. The stabilization of the activities of mind, speech, and body is meditation. The natural process of meditation is to turn mental faculties from external distractions towards the inner self. Meditation is the gateway to spirituality, and spirituality is the fundamental ritual for purity in the pure soul.

Moksha (Liberation) and Spiritual Attainment: Jainism considers Moksha (liberation) as the ultimate goal of an ethical life. Moksha is the cessation of struggle and the establishment of equanimity. Jainism provides the steps to reach this platform, leading from bondage to freedom. Moksha signifies the perfection of individual personality.

The Significance of Tatva-Jnana and Tatva-Anushilan: For spiritual worship, knowledge and contemplation of reality (Tatva-Jnana and Tatva-Anushilan) are valuable. Religion practiced through Tatva-Anushilan, and the resulting actions, have extraordinary significance and effect, purifying the inner mind and making it unburdened.

Scientific Compatibility of Jain Philosophy: Upon considering the philosophy of reality in Jin-Shasan, it appears quite scientific. The elements and substances accepted by Jain philosophy align with scientific principles from many perspectives. The foundation of science is materialism. In Jainism, "Pudgala" is used for matter, signifying its nature of formation and dissolution, increase and decrease, which implies its transformation into various forms. The smallest unit of Pudgala is the atom (Anu), which is indivisible. Science's "atom" is actually a "skandha" or molecule. The atomic energy available today, which scientists explain as nuclear fission, is actually released from the fission of skandhas. The subtlety Jainism achieved in atomism is where science is now moving, indicating a harmonious convergence.

Anekanta and Syadvada: Unique Contributions: Anekanta (non-absolutism) and Syadvada (theory of relativity or conditional predication) are unique contributions of Jainism. The nature of a substance encompasses a multiplicity of qualities that cannot be manifested simultaneously. Based on this, Jain philosophy accepts a method for understanding and analyzing reality, which, in terms of speech, takes the form of Syadvada. It is expressed in seven ways, based on the existence of a substance's own nature, the non-existence of another, and the ineffability of both being stated together. Thus, unity is achieved within diversity. Jainism's epistemology, Pramana-vada (theory of knowledge) and Naya-vada (theory of standpoints), aids in understanding Syadvada. The authenticity and applicability of this principle are proven by Albert Einstein's "Theory of Relativity." This principle is undoubtedly useful for resolving various doctrines and ideological discrepancies. The "Tri-padi" (three-part principle) of Jain philosophy is crucial for understanding material science. Indeed, the "Tri-padi" is the fundamental basis of Jain philosophical analysis: origination, dissolution, and permanence. In its fundamental nature, no substance ever perishes; it only changes its form. In the change of form, the first form disappears, and a new form appears. The newly appearing form is called origination, and the disappearing old form is called dissolution. Permanence, encompassing both origination and dissolution, always exists.

The Sentient Nature of Vegetation: The contribution of Jain thinkers regarding the nature of the plant kingdom, which we utilize, is entirely original. According to Jain thinkers, the plant kingdom is sentient, alive, capable of feeling, and pulsating. Its life force, like that of other beings, possesses uniqueness through various pulsations. The aim of Jain thinkers in providing such detailed analysis of plants was to ensure that humans, in their use of plants, remained as far as possible from violence. While those unfamiliar with the depth of Jain philosophical discussions might consider it fanciful, the great scientist Jagdish Chandra Bose, through extensive research in the 19th and 20th centuries, proved these concepts.

The Soul and Self-Reliance: Among the elements discussed in Jainism, the soul (Atma-tattva) is central. The eternity of the soul is the secret of life. The embodied soul is bound by birth, happiness, sorrow, death, etc. Birth and death are dimensions of the soul's karma-generated transformation of form. True self-reliance is the identity of Jainism. According to it, self-reliance and freedom are inherent qualities of the universe and every element that constitutes it. No substance exists that is dependent on another or capable of snatching another's self-reliance. Dedication to discovering this self-reliance and making it unified and unbroken is Sadhana (practice), which forms the bedrock of Jain philosophical inquiry.

Jain Cosmology and its Scientific Comparison: Jainism's concept of world creation through the interaction and separation of the six substances, such as the soul and Pudgala atoms, is also comparable to science. Therefore, it can be said that Jain culture and Jain philosophy represent a rich tradition. Just as the sun illuminates everyone, so too does Jin-Shasan (Jainism) bring well-being and immortality to all.

Equality and the Core Teachings of Jainism: Before entering the spiritual assembly (Tirtha) of Jin-Shasan, individuals may belong to any caste, class, or group, but upon joining, all distinctions disappear, and all become one and equal. In essence, the fundamental teaching of Jainism is that individuals should rise above the materialistic pursuit of "eat, drink, and be merry" and the external life. They should instead embrace the philosophy of inner life and walk the path of triple practice—faith, knowledge, and conduct—with discretion. By treading this path, one can become Vitaraga (free from passions) and attain the state of 'Arhat' or Arihant. Therefore, importance should be given to non-attachment in attitude, non-dogmatism in thought, and non-violence in personal life. In summary, this is Jin-Shasan, this is Jainism.