Jain Dharm Vishayak Prashnottara

This document is a comprehensive question-and-answer text titled "Jain Dharm Vishayak Prashnottara" (Questions and Answers on Jain Dharma). It was composed by Nyayambhodhi, Mahan Shasan Prabhavak Acharyadev Shrimad Vijay Vijayanandsurishwarji Maharaj (also known as Atmaramji Maharaj) and inspired/edited by Viragyavaridhi Acharyadev Shrimad Vijay Kulchandrasurishwarji Maharaj. The Divya Darshan Office published it.

The book serves as a guide for Jain householders, detailing daily duties, philosophical concepts, and conduct within Jainism. Here's a breakdown of its key aspects:

I. Daily Duties of a Householder (Shrवक):

• Morning Routine: Start the day by remembering the Namaskar Mahamantra. Wake up before sunrise. Upon waking, observe the right or left foot first based on the breath's flow. Attend to natural calls silently, facing north during the day and south at night. Cleanse affected areas with saliva if necessary. Look at one's right hand (men) or left hand (women) and engage in self-reflection.
• Self-Reflection (आत्म-चिन्तन): Contemplate questions like "Who am I?", "What is my lineage?", "Who is my deity?", "Who is my beneficial guru?", "What is my beneficial dharma?", "What are my vows?", "What is my current state?", "Where did I come from, why am I here, and where will I go?". This reflection aims to reduce attachment to material possessions and decrease sinful activities.
• Overcoming Sleepiness: If sleepiness persists after reflection, hold your breath briefly.
• Speaking Softly: Inform others of necessary tasks in a low voice to avoid disturbing sentient beings or neighbors.
• Spiritual Practices: Engage in Samayika (equanimity practice), Pratikramana (confession and atonement), and Swadhyaya (study of scriptures) for self-purification, equanimity, and knowledge growth.
• Devotional Practices: Recite stotras like "Mangalam Bhagwan Vishnu" (or similar Jain invocations), wear the Fourteen Rules before sunrise, and make vows (Pachakkhan).
• Respect for Elders: Pay respects to parents and elders who are like pilgrimage sites to receive blessings.
• Self-Observation: Look in the mirror for auspiciousness and to check the time.
• Deity Worship (प्रभु-दर्शन-वंदन-पूजन): Regularly worship, bow to, and have darshan of the Arihant Parmatma. This purifies right faith, yields the fruits of tapasya, and leads to prosperity and liberation. The text quotes: "Darshan se papon ke nashak, vandan se vanchhito ke pradayak aur poojan se sampadaon ke purak Shri Jineshwar Dev sakshat Kalpavriksh hain" (The Jin having darshan destroys sins, by bowing grants desires, and by worship fulfills wealth, like a Kalpavriksha). It emphasizes not drinking water without darshan, not eating without puja, and not sleeping without an auspicious lamp or Aarti.
• Purity in Worship (प्रभु-पूजन की सात शुधियाँ): This section details seven types of purity required for worship:
  1. Body Purity (देह-शुद्धि): If there are any bodily discharge issues, one should not perform direct puja but arrange for it through others or perform it from a distance with offerings.
  2. Clothing Purity (वस्त्र-शुद्धि): Wear clean, white, unblemished, and undarned/unburnt clothes (dhoti and dupatta for men; ghagra, odhani, and kanchuk for women).
  3. Mind Purity (मन-शुद्धि): Concentrate the mind on the worship, avoiding worldly desires, seeking fame, distractions, etc.
  4. Ground Purity (भूमि-शुद्धि): Ensure the temple and worship area are clean.
  5. Utensil Purity (उपकरण-शुद्धि): Use pure and best quality utensils and materials for puja.
  6. Substance Purity (द्रव्य-शुद्धि): Use substances obtained through righteous means.
  7. Method Purity (विधि-शुद्धि): Follow the prescribed rituals with devotion and respect.
• Five Principles for Temple Entry (पाँच अभिगम):
  1. Leave living beings (like food) and tools (like weapons) outside.
  2. Take non-living valuables (like jewelry, money) inside.
  3. Join hands and offer them overhead upon seeing the deity.
  4. Wear a veil (dupatta/khes).
  5. Concentrate the mind, avoiding conflicting thoughts. (This section also mentions kings renouncing five royal symbols: crown, umbrella, fly-whisk, sword, and shoes).
• Ten Trikes (दश त्रिक): This refers to ten groups of three elements related to temple conduct and spiritual practice, including: Nisihith trike (restrictions), Pradakshina trike (circumambulation), Pranama trike (bowing), Puja trike (worship types), Avastha trike (contemplating states), Dishatyag trike (direction focus), Pramarjana trike (cleaning), Alamban trike (support), Mudra trike (hand gestures), and Pranidhana trike (mental focus). Detailed explanations are provided for each.
• Other Temple Etiquette (मन्दिर में बरतने की अन्य सावधानियाँ):
  • Do not go for darshan empty-handed; at least take akshat (rice grains) and ghee.
  2. Men should stand to the right of the deity and women to the left. Standing directly in front can obstruct others.
  3. Recite stotras in a sweet, low voice.
  4. Sit at a respectful distance from the deity (Avagraha - minimum 9 hands, excellent 60 hands; in home temples, minimum 1 hand).
  5. Ensure your back is not towards the deity.
  6. Avoid activities like laughter, arguments, gossip (84 forms of disrespect, with 10 major ones listed like eating, spitting, sleeping, etc.).
  7. Conclude rituals with "Michchhami Dukkadam" (requesting forgiveness).
  8. Protect and increase wealth related to deities, knowledge, and communal property.
• Post-Temple Activities: After returning from the temple, visit the Upashraya (monastery), pay respects to gurus, reaffirm vows, inquire about their well-being, and listen to their religious discourse.
• Benefits of Guru Vandana and Dharma Shravan: Guru Vandana cultivates humility, destroys ego, leads to guru's blessings, follows God's command, worships scripture, and leads to moksha. Listening to religious discourse imparts knowledge of duties, enhances adherence, dispels negative intellect, fosters detachment, renounces trivial pleasures, destroys anger and lust through non-violence, truth, and austerity, and leads to eternal liberation.
• Mealtime Etiquette: After listening to dharma discourse and respectfully greeting Sadhvis, perform charity to deserving recipients and eat lawfully. Offer food to monks in a prescribed manner. Invite fellow Jains to eat together. Discriminate between edible and non-edible items, avoid excessive attachment, and maintain silence during meals. Do not ignore the needy at the door; offer charity appropriately. Do not prolong meals. Avoid eating pan-supari while walking or working. Do not sleep during the day unless due to fatigue or illness.
• Earnestness in Work: Engage in work that does not hinder dharma.
• Business Ethics: Avoid lending money casually; if lending, deal with fellow Jains and truthful individuals. Do not be arrogant in prosperity, avoid disputes, and remain calm in loss. Increase charitable activities. Do not delay payments, be gentle in collection, and find peace in business. Respect mediators in disputes. Justice and ethics are keys to wealth; righteous gains destroy obstacles to wealth and bring future prosperity. Maintain confidentiality except with elders and authorities. Keep supportive friends. Maintain sweetness in speech, even with adversaries. Avoid mixing personal relationships with financial transactions. Keep witnesses for deposits and withdrawals. Be diligent in recording transactions. Keep a competent leader in charge. Avoid oaths related to deities, gurus, or dharma and refrain from becoming guarantors. Conduct trade in one's own location; exercise caution if trading abroad. Remember the Parmeshthis at the beginning of purchases and sales. Engage in virtuous expenditure with wealth-earning goals. Virtuous spending is a mantra for attracting wealth. Maintain balanced spending as per income, which is the root of justice and ethics. Limit excessive desire for wealth through the vow of restraining excessive possessions.
• Conduct Abroad: Travel abroad with auspicious signs, greetings to deities and elders, and listen to auspicious messages from gurus. Stay with your community and do business. Maintain proper dignity and religious integrity. Use wealth for charity and perform significant meritorious deeds.
• Evening Study: Return from work, perform Samayika, and study under the guru. Acquire new knowledge daily for immense joy.
• Night Routine: After returning home, if not observing Ekashana (one meal a day), wash hands, feet, and face with limited water. Worship Jin-eshwar with an auspicious lamp and Aarti, and perform Pratikramana. Following these daily duties leads to eternal happiness.

II. Q&A on Jain Philosophy and History:

The text then proceeds with a detailed Q&A covering various aspects of Jainism:

• Meaning of "Jin" and "Jin-shasan": Jin means one who has conquered internal enemies (kashayas like anger, pride, deceit, greed, etc.). Jin-shasan is the path taught by them, emphasizing what to accept and renounce.
• Essence of Jin-shasan: It is based on the Acharanga Sutra, focusing on right knowledge, right conduct, and ultimately, liberation (Nirvana). Right conduct involves renouncing the six sins (himsa, mrushavada, adattadan, maithun, parigraha, rathribhojan) and observing mulgunas and uttaragunas.
• Tirthankaras: Describes the spiritual path (20 Dharmakritya) leading to Tirthankara-nama karma, their birth in noble families, possession of three types of knowledge (mati, shruti, avadhi) in the womb, their self-initiation, tapasya, and the establishment of the four-fold Jain community. It lists the 24 Tirthankaras of the present era, their parents, lineage, and gotras.
• Jain Dharma's Antiquity: Affirms that Jain dharma predates Rishabhadeva, and no other religion existed in Bharatkhand during the current era before him. It states that the dharma established by Rishabhadeva continues unchanged to this day, as also propagated by Mahavir Swami.
• Mahavir Swami's Life: Details his birthplace (Kshatriyakundagram), birth year (2497 years before Vikram Samvat 1845), parents (Siddhartha and Trishala), the reason for his birth in Trishala's womb (due to past karma), his names (Vir, Mahavir, Vardhaman, etc.), his brother (Nandivardhan) and sister (Sudarshana), his wife (Yashoda) and daughter (Priyadarshana), his initiation at age 30, the attainment of Kevali-gyan after 12 years and 6 months, and his Nirvana at age 72. It recounts the significant amount of tapasya he performed and the numerous parīṣahas (hardships) and upasar'gas (afflictions) he endured, often inflicted by deities or beings, highlighting his unwavering equanimity.
• Types of Knowledge (Gyan): Explains the five types of knowledge: Matijnana, Shruta-jnana, Avadhijnana, Manahparyaya-jnana, and Kevala-jnana, with brief descriptions of their scope and limitations.
• Mahavir Swami's Disciples: Mentions the 11 Gandharas (chief disciples) led by Indrabhuti Gautama and the prominent female disciple Chandanbala. It describes the composition of the Sangh (community) comprising monks, nuns, laymen, and laywomen.
• Dharma Propounded by Mahavir Swami: Explains the importance of Samyak-darshan (right faith) for householders and monks. It lists the essential principles of Jainism, including the existence of soul, non-soul, karma, liberation, deities, hellish beings, heaven, different realms, the concept of merit and demerit, and the renunciation of eighteen types of sins and offenses. It outlines the duties of monks and laypeople.
• Origin of Diwali: Explains that the Diwali festival originates from the lamps lit by 18 kings in memory of Mahavir Swami's Nirvana.
• Age and Liberation: Clarifies that no one can increase their lifespan. It debunks the idea that yoga can extend life, stating that even great spiritual figures could not extend their lives.
• Karma Theory: Details the eight types of karma (Jnana-varna, Darshana-varna, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya) and their numerous sub-categories. It explains how karma binds the soul and how its shedding leads to liberation. It also refutes the concept of an omnipotent creator God, attributing the creation and sustenance of the universe to natural laws, karma, and the inherent potencies of soul and matter.
• Jain Philosophy on Creation: The universe is considered eternal and not created by any external deity. Its existence is based on the interplay of time, nature, destiny, karma, soul, and matter.
• Idol Worship: Justifies idol worship as a means to remember and venerate the Tirthankaras, leading to spiritual progress. It contrasts this with idols of deities with worldly attachments or weapons, identifying them as non-Jain.
• Buddhism and Jainism: Addresses comparisons with Buddhism, citing Jain scriptures that suggest Buddhism borrowed concepts from Jainism. It critiques Buddhist doctrines, particularly their views on the soul, impermanence, and dietary practices, contrasting them with Jain principles.
• Classification of Religions: Lists various Indian religious and philosophical traditions (Samkhya, Vaidik, Nyaya, Vedanta, Vaisheshika, Judaism, Christianity, Islam, Sikhism, etc.) and their respective central figures or deities, contrasting them with the five Parmeshthis of Jainism.
• Theories on Worldly Phenomena: Explains that worldly occurrences are governed by five causes: kala (time), svabhava (nature), niyati (destiny), karma, and purushartha (effort).
• The Four Ages (Yuga): Briefly mentions the concept of ascending and descending eras in Jain cosmology.
• Jain Scriptures (Agamas): Lists the 45 principal Agamas, along with their verse counts for root texts, niryukti, bhashya, churni, and tika. It provides a brief overview of the subject matter of each Agama.
• Pre-Devarddhigani Jain Literature: Discusses the existence of ancient Jain texts and scriptures predating Devarddhigani Kshamashramana, including a rock inscription from Mathura, referencing the importance of preserving knowledge.
• Historical Evidence: Cites archaeological findings, particularly inscriptions from Mathura, as evidence supporting the historicity of the Jain tradition and the lineage of Acharyas mentioned in the Shvetambara tradition, refuting claims of later origins for Jainism. It highlights the accuracy of the Kahlpasutra by correlating its descriptions of Gachchhas and Shakhahs with the inscriptions.
• Gurus and their Classification: Classifies gurus into eight types based on their adherence to principles, using analogies like the chataka bird, crane, bee, peacock, cuckoo, swan, parrot, and crow. It emphasizes the importance of choosing gurus with pure conduct and righteous teachings.
• Types of Dharma: Categorizes dharma into five types using analogies of various types of forests: thorn forest (Nastika dharma), thorny forest (Buddhist dharma), mixed forest (various worldly religions), royal forest (Shravaka dharma), and divine forest (Sadhu dharma). It highlights the progressive spiritual benefit derived from each.
• Jain Kings and Dharma: Affirms that Jain dharma is not contradictory to statecraft, as exemplified by kings like Chetak and Kumarpal, who observed Jain principles while ruling. It details Kumarpal's rigorous adherence to his twelve vows.
• Sequence of Indian Religions: Provides a chronological listing of the emergence of various Indian religious and philosophical streams.
• Authenticity of Jain Scriptures: The author asserts that the teachings of the Tirthankaras are true and that any perceived contradictions or difficulties in understanding should be resolved through the guidance of authentic gurus, rather than through personal interpretation or discarding the scriptures.
• Importance of Jain Tattvas: The book implicitly emphasizes the unique and profound philosophical insights of Jainism, particularly concerning karma, soul, and liberation, which are considered superior to those of other traditions.

In essence, "Jain Dharm Vishayak Prashnottara" is a devotional and instructional text that aims to provide Jain followers with a clear understanding of their faith's practices, beliefs, and historical lineage, encouraging adherence to its principles for spiritual advancement.