Jain Dharma Darshan Jain History Series 11

Here's a comprehensive summary of the Jain text provided, "Jain Dharma Darshan" by Mohanlal Mehta, as presented in the Jain History Series 11:

Overall Purpose and Scope:

This book, "Jain Dharma Darshan" (Jain Dharma Philosophy), published by Shri 108 Jain Tirth Darshan Bhavan Trust, serves as a comprehensive introduction to the philosophy and history of Jainism. It aims to present the core tenets, historical development, and significant figures within the Jain tradition in an accessible manner. The book is part of a larger series on Jain history, and this particular volume focuses on the philosophical and historical aspects of Jainism.

Author and Publisher:

• Author: Dr. Mohanlal Mehta
• Publisher: Shri 108 Jain Tirth Darshan Bhavan Trust (with offices in Palitana, Ahmedabad, and Mumbai)
• Translator (Gujarati Edition): Dr. Nagin G. Shah
• General Editors (Gujarati Edition): Dr. Nagin Shah, Dr. Raminik Shah
• Publication Year (Gujarati Edition): V.S. 2060 (2005 CE)

Key Themes and Content:

The book is structured into chapters (Adhyayan) that cover various facets of Jainism, presented in a logical and progressive manner.

I. Historical Context and Introduction to Jainism:

• Page 26-28 (Chapter 1: History of Jain Tradition): The text begins by situating Jainism within the broader context of Indian culture, identifying the two primary streams: Shraman (Jain, Buddhist, ascetic) and Brahmin (Vedic, Aryan, Hindu). It asserts Jainism's ancient and independent origin, refuting the notion that Mahavir was its founder or that it arose solely as a reaction to Vedic religion. The text highlights the potential connections to the Indus Valley Civilization (Mohenjo-daro and Harappa) as evidence of Jainism's antiquity, noting the presence of nudity and idol worship in those findings, which are considered characteristics of Jain culture.
• Paganism vs. Digambarism: The text touches upon the difference between paganism and Digambarism, though the context is minimal in the provided pages.
• Followers of Arhats: It discusses communities that preceded Mahavir and Buddha, acknowledging the existence of Arhats and Arhat-chaityas and the followers referred to as 'Vratya'.
• Jainism and Dravidian Culture: Similarities between Jain and pre-Vedic Dravidian cultures are noted, including simplicity, clarity, and a pessimistic worldview (belief in the suffering inherent in the world). Both traditions are described as atheistic and acknowledging the duality of soul and matter, rebirth, and karma, principles not initially recognized by Brahmins.
• Jainism and Buddhism: The text acknowledges that both represent the Shraman tradition, with Jainism being older than Buddhism based on their respective sources. It mentions "Niggantha Nataputta" (Mahavir) in Buddhist texts and notes that Buddhist scriptures viewed Jains as pre-organized rivals.
• Parshva's Historicity: Parshva is presented as a historical figure, 250 years prior to Mahavir, born to King Ashvasena and Queen Vama. His teachings included four vows (non-violence, truthfulness, non-stealing, non-possession), with Brahmacharya being implicitly included. The 250-year gap between Parshva and Mahavir allowed for certain relaxations and weaknesses to creep in, necessitating Mahavir to explicitly add Brahmacharya as the fifth vow.
• Neminath and Other Tirthankaras: Neminath (Arishtanemi), a cousin of Krishna, is mentioned as an historical figure if Krishna's historicity is accepted. The Jain tradition states that 21 other Tirthankaras preceded Neminath, with Rishabhadeva being the first. Establishing the historicity of these ancient souls is acknowledged as difficult.
• Mahavir: Mahavir is identified as the 24th and final Tirthankara. Pali texts suggest he was a contemporary of Buddha, though they never met. Early Prakrit texts don't mention Buddha, implying Mahavir and his followers did not accord him significant importance. However, the Pali Tripitaka lists Mahavir among six Tirthankaras of Buddha's time, indicating Mahavir was an influential figure and a prominent Shraman. The text provides his birth and nirvana dates according to both Shvetambar and Digambar traditions, estimating his birth around 599 BCE and nirvana around 527 BCE. It highlights the numerous mentions of "Niganthas" (Nirgranthas) and "Niggantha Nataputta" (Mahavir) in Buddhist scriptures. The text discusses the historical debate regarding Mahavir's lifespan and the differences between Shvetambar and Digambar traditions regarding him.
• Sammati: The influence of Suhamsthi, a disciple of Sthulabhadra, on King Sammati is mentioned as crucial for spreading Jainism, leading to the construction of numerous Jain temples.
• Kharavel: King Kharavel of Kalinga is cited from the Khandagiri inscription for his patronage of Jain ascetics and temple construction.
• Kalkacharya and Gardabhilla: The story of Kalkacharya and his sister's abduction by King Gardabhilla is narrated, leading to the Shakas' intervention in Ujjain.
• Mathura Jain Stupa: The inscription on the Jain stupa from Kankali mound in Mathura, dating to the 2nd century CE, is mentioned as significant for Jain history.
• Kumarpal and Hemchandra: King Kumarpal of Gujarat is noted for his conversion to Jainism under the influence of the great Jain scholar and writer Hemachandra, who was honored with the title "Kalikal Sarvagnya" (Omniscient of the Kali Age). The text highlights Hemachandra's role in establishing a unique Jain culture in Gujarat.
• Digambar and Shvetambar: The text explains the fundamental differences between the two major Jain sects: Digambar (sky-clad, meaning no clothing) and Shvetambar (white-clad). Key distinctions include:
  • Agamas: Digambaras believe the original Agamas are lost, while Shvetambaras maintain many are extant.
  • Kevali's Diet: Digambaras believe kevalis do not consume earthly food; Shvetambaras disagree.
  • Liberation for Women: Digambaras believe women cannot attain liberation without being nude, thus excluding them from the possibility of moksha. Shvetambaras believe nudity is not essential for liberation and women can attain it.
  • Mahavir's Marriage: Digambaras believe Mahavir was unmarried; Shvetambaras believe he was married and had a daughter.
  • Idol Worship: Digambaras do not adorn Tirthankara images, while Shvetambaras do. The text also mentions the sub-sects within Shvetambar (Murti-pujak, Sthanakvasi, Terapanthi) and Digambar (Vispanthi, Terapanthi, Taranpanthi).

II. Jain Literature and Philosophy:

• Page 15-45 (Chapter 2: Jain Dharma-Darshan Literature): This chapter delves into the vast body of Jain literature, emphasizing its reliance on Prakrit Agamas and subsequent commentaries.
  • Agamas: The text explains that Mahavir did not write anything himself, but his teachings were compiled by his Ganadharas (chief disciples) and later by Sthaviras (senior acharyas). The present Agamas were compiled by Devardhi Kshamashraman. It mentions the council at Pataliputra after a 12-year famine, where 11 Agamas were organized, but the 12th, Drishtivada, was lost. Bhadrabahu was the only one who knew Drishtivada, and through Sthulabhadra, its essence was preserved.
  • Major Agamas: The 12 Anga Agamas are listed: Acharanga, Sutrakruta, Sthana, Samavaya, Vyakhyaprajnapti (Bhagavati), Jnatadharmakatha, Shravakadasha, Antakruddasha, Anuttaraupapatika, Prashna-vyakarana, Vipaka-shruta, and Drishtivada (lost).
  • Key Works: Mention is made of significant works like Acharanga (considered the oldest), Sutrakrutanga (refuting philosophical views), Sthananga and Samavaya (kosha-like compilations), Vyakhyaprajnapti (Bhagavati - encyclopedic), Upasakadasha (lives of lay disciples), and Tattvartha Sutra (a foundational text).
  • Commentaries and Acharyas: The text highlights key acharyas and their contributions, including Siddhasena (Sammati Tark), Samantabhadra (Aptamimamsa, Yuktianushasana), Mallavadi (Dvadashar Nayachakra), Simhagani, Patrakesari, Haribhadra (Prakrit commentaries, Yoga Shastra), Vidyānanda (Ashtashahi), Manikyanandi (Parikshamukha), Siddharsi, Abhayadeva, Prabhachandra, Vadiraja, Jinacharya, Chandrapraabha, Anantvirya, Hemachandra (Prakrit grammar, Yoga Shastra, Praman Mimamsa), Yashovijaya (Advaita-Jain synthesis, Navya Nyaya), and many others.
  • Digambar vs. Shvetambar Literature: It implicitly touches upon the differences in their scriptural traditions, particularly regarding the Agamas and the compilation process.
• Page 163-199 (Chapter 3: Tattvavichara - Philosophical Inquiry): This chapter explores Jain metaphysics and epistemology.
  • Jainism as Religion and Philosophy: It positions Jainism as a synthesis of religion and philosophy, emphasizing its practical ethical aspects (Ahimsa) and its profound philosophical insights (Anekantavada, Syadvada).
  • Dharma and Darshan: The text distinguishes between Dharma (practice) and Darshan (philosophy), stating that Jain tradition encompasses both, with Ahimsa being the core of its practice and Anekantavada the core of its philosophy.
  • Dharmic vs. Brahmanic Traditions: It reiterates the historical distinction between Shraman and Brahmin traditions, acknowledging mutual influence but emphasizing their distinct characteristics.
  • The Concept of Reality (Sat): Jain philosophy defines reality (Sat) as that which possesses origination (Utpad), decay (Vya), and permanence (Dhrouvya). This is elaborated through the concept of Dravya (substance) and Paryaya (modes/qualities).
  • Dravya and Paryaya: Dravyas are eternal and possess inherent qualities (Guna), while Paryayas are the transient states or modifications of these qualities. The relationship between Dravya and Paryaya is explained as inseparable, like the relationship between the owner and his possessions.
  • Six Dravyas: The fundamental substances of the universe are identified as Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time).
  • Pudgala (Matter): Matter is described as the only physical substance, characterized by touch, taste, smell, and color. It exists in atom (Anu) and aggregate (Skandha) forms.
  • Jiva (Soul): The soul is characterized by consciousness (Chaitanya) and its inherent qualities of infinite knowledge (Jnan), perception (Darshan), bliss (Sukh), and energy (Virya). Souls are classified as mundane (Samsari) and liberated (Mukta).
  • Anekantavada and Syadvada: These are central to Jain philosophy, advocating for the relative nature of truth and the existence of multiple viewpoints. Every statement is qualified with "Syat" (perhaps, in some respect) to acknowledge its partiality.
  • Seven-Fold Predicate (Saptabhangi): This is a logical consequence of Anekantavada, presenting seven possible judgments about a thing, each from a different perspective.
  • Naya Vada: The text discusses the concept of Naya (standpoints or perspectives) which helps in understanding Anekantavada, distinguishing between Dravya-arthika (substance-oriented) and Paryaya-arthika (mode-oriented) perspectives.
  • The Nature of Reality (Sat): Jainism views reality as possessing origination, decay, and permanence simultaneously.
  • The Concept of Space (Akasha): Akasha is described as the medium that accommodates all substances, divided into Lokaakasha (where substances exist) and Alokaakasha (void space beyond the universe).
  • Time (Kala): Time is considered an independent substance that facilitates change and continuity.
  • The World System (Loka): The universe is described in detail, including its three main divisions (Adholoka, Madhyaloka, Urdhvaloka), the realms of hellish beings (Naraka), humans, and celestial beings (Deva). The structure of the universe, including continents and oceans, is also outlined.
  • The Nature of Souls: Souls are conscious and eternal, but their experience is conditioned by karma.
  • The Nature of Matter (Pudgala): Matter is physical, capable of change, and the source of physical attributes.
• Page 163-199 (Chapter 4: Jnana Mimamsa - Theory of Knowledge): This chapter focuses on the Jain epistemology and the different types of knowledge.
  • Five Types of Knowledge (Jnan): The text explains the five types of valid knowledge:
    1. Mati Jnan: Sense-based knowledge acquired through senses and mind.
    2. Shruta Jnan: Knowledge derived from scriptures or learned teachings.
    3. Avadhi Jnan: Clairvoyance, knowledge of subtle matter across space and time.
    4. Manah-paryaya Jnan: Telepathy, knowledge of the thoughts of others.
    5. Keval Jnan: Omniscience, absolute and complete knowledge.
  • Pratyaksha and Paroksha: Mati and Shruta are considered Paroksha (indirect) knowledge, while Avadhi, Manah-paryaya, and Kevala are Pratyaksha (direct) knowledge.
  • The Role of Karma in Knowledge: The text explains how karmic obscurations (Jnana-avaraniya karma) limit the soul's innate knowledge, and the path to liberation involves removing these karmas to attain Kevala Jnana.
  • The Debate on the Nature of Knowledge and Perception: The text mentions the philosophical discussions around the nature of knowledge and perception, highlighting the Jain emphasis on direct, intuitive apprehension of reality.
• Page 226-278 (Chapter 5: Regarding Relativism): This chapter is dedicated to the core Jain principles of Syadvada (Relativism) and Anekantavada (Non-absolutism).
  • Syadvada: The text explains Syadvada as the doctrine of qualified predication, using the qualifier "Syat" (perhaps, in some respects) to acknowledge the partial nature of any statement about reality. It's a method to avoid dogmatism.
  • Anekantavada: This doctrine asserts that reality has multiple facets and can be viewed from numerous standpoints. Any single perspective is incomplete and potentially misleading if taken as the sole truth.
  • The Seven-Fold Predicate (Saptabhangi): The text illustrates Anekantavada through the Saptabhangi, showing how a single entity can be described in seven ways (is, is not, is and is not, is indescribable, is and is not and is indescribable, is and is not and is indescribable, is and is not and is indescribable). This highlights the conditional nature of all judgments.
  • The Interrelation of Nayas: It discusses various Nayas (standpoints) like Dravya-arthika (substance-oriented) and Paryaya-arthika (mode-oriented), explaining how they contribute to a comprehensive understanding of reality.
  • Critique of Monism and Nihilism: The text implicitly critiques extreme monistic (everything is one) and nihilistic (everything is nothing) views by advocating for Anekantavada, which reconciles seemingly contradictory aspects of reality.
• Page 279-336 (Chapter 6: Karma Siddhanta - The Doctrine of Karma): This extensive chapter elaborates on the intricate Jain theory of karma.
  • Karma as Matter: A key Jain tenet is that karma is a subtle form of matter (Pudgala) that adheres to the soul, influencing its experiences and destiny.
  • Bondage and Liberation: The cycle of birth, death, and rebirth (Samsara) is driven by karmic bondage. Liberation (Moksha) is achieved by shedding all karmas through right faith, right knowledge, and right conduct.
  • Eight Karmas: The text details the eight types of karma: Jnana-avaraniya (knowledge-obscuring), Darshana-avaraniya (perception-obscuring), Vedaniya (feeling), Mohaniya (delusion), Ayushya (lifespan), Nama (body-form), Gothra (status), and Antaraya (obstruction).
  • Bonding Processes: It explains how karmas are bonded through Yoga (activity of mind, speech, and body) and Kashaya (passions like anger, pride, deceit, and greed).
  • States of Karma: Concepts like Bandha (bondage), Satta (existence of karma), Uday (manifestation of karma), Udiraṇa (premature manifestation), Udvarta, Apavartana, Sankramaṇa, Upsama (subsidence), Nidhatti (unalterable karma), Nikachana (unalterable karma with specific properties), and Abadha (period of non-manifestation) are discussed.
  • Pudgala and Its Role: Pudgala is identified as the physical substance responsible for creating karmic particles.
  • The Soul's Nature: The soul (Jiva) is described as conscious, eternal, and inherently possessing infinite knowledge, perception, bliss, and energy, but these qualities are obscured by karma.
  • The Nature of the Universe: The universe (Loka) is composed of six eternal substances (Dravyas): Jiva, Pudgala, Dharma, Adharma, Akasha, and Kala.
  • Cosmology: Detailed descriptions of the Loka's structure are provided, including the divisions of Adholoka (lower realms), Madhyaloka (middle realm containing continents and oceans), and Urdhvaloka (upper realms inhabited by celestial beings).
  • The Concept of Time (Kala): Time is discussed as an independent substance that facilitates change.
• Page 337-375 (Chapter 7: Achara Shastra - Ethics and Conduct): This chapter outlines the ethical principles and practices for ascetics (Shramana) and lay followers (Shravaka).
  • Pancha Mahavratas (Five Great Vows): These are the foundational vows for ascetics: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).
  • Anuvratas (Minor Vows): These are the vows for lay followers, which are less stringent but derived from the Mahavratas, including partial abstention from violence, falsehood, stealing, conjugal enjoyment, and possession.
  • Other Ethical Practices: The text mentions the importance of self-control, detachment, purity of conduct, and various practices like fasting, meditation, and asceticism.
  • The Six Essential Duties (Avashyaka): These are outlined as Samayika (equanimity), Chaturvimshati-stava (praise of 24 Tirthankaras), Vandan (obeisance to gurus), Pratikramana (atonement for faults), Kayotsarga (body-abandonment/meditation), and Pratyakhyana (renunciation).
  • The Ideal of Ahimsa: Ahimsa is presented as the paramount principle, extending to all living beings, including microscopic ones.
  • Sthul vs. Sukshma Vows: The text distinguishes between the strict Mahavratas of ascetics and the less stringent Anuvratas of laypeople.
  • Night Fasting (Ratri Bhojan Viramana): The prohibition of eating at night is emphasized as a practice for protecting life and maintaining purity.
  • Pondits and Bal Vows: It distinguishes between the enlightened death (Pandit Maran) of the knowledgeable and the ignorant death (Bal Maran).
  • Achararya's Daily Conduct: The text touches upon the disciplined daily routine expected of ascetics, including periods for study, meditation, and alms round.
  • Charitra (Conduct): It details the ethical conduct required at different stages of spiritual progress, from lay followers to ascetics.
  • Pramas (Vows): The text explains the five Mahavratas for ascetics and the five Anuvratas for lay followers, along with their associated guiding principles and limitations.
  • Supportive Vows (Gunavratas) and Training Vows (Shikshavratas): It discusses the importance of vows that support the core vows, such as limiting one's scope of activity (Deshaparimana), regulating consumption (Bhog-Upbhogaparimana), and avoiding harmful or unnecessary activities (Anartha-dandaviramana).
  • Pratimas: The text outlines the eleven stages of spiritual development for lay followers (Upasak), each representing a progressive commitment to Jain principles.

Key Concepts Highlighted:

• Ahimsa: The central principle of Jainism, applied universally to all forms of life.
• Anekantavada: The doctrine of manifold aspects of reality, emphasizing that truth is relative to the standpoint from which it is viewed.
• Syadvada: The logical extension of Anekantavada, using the qualifier "Syat" (perhaps) to qualify all statements, acknowledging their partiality.
• Dravya and Paryaya: Substance (eternal) and its modes/qualities (transient).
• Six Dravyas: The fundamental substances of existence.
• Karma Theory: An intricate and detailed explanation of how actions bind the soul and influence its transmigration.
• Nayas (Standpoints): Different perspectives from which reality can be understood, including Dravya-nayin and Paryaya-nayin.
• The Importance of Practice (Achar) and Philosophy (Darshan): The text stresses the balanced integration of philosophical understanding with practical ethical conduct.

Strengths of the Book:

• Comprehensive: Covers history, philosophy, and ethics.
• Structured: Chapters present information logically.
• Detailed: Explains complex concepts like karma, nayas, and the seven-fold predicate.
• Historical Context: Places Jainism within the broader Indian philosophical landscape.
• Accessible Language: The Gujarati translation, in particular, aims for clarity.

Overall:

"Jain Dharma Darshan" by Dr. Mohanlal Mehta, translated and edited for the Gujarati edition by Dr. Nagin Shah and Dr. Raminik Shah, offers a thorough and insightful exploration of Jainism. It meticulously details the historical journey, philosophical underpinnings, and ethical practices, providing a valuable resource for anyone seeking to understand this ancient Indian religion. The text emphasizes the interconnectedness of knowledge and action, the profound depth of Jain logic (Syadvada, Anekantavada), and the all-encompassing nature of its ethical framework, with Ahimsa at its core.