Jain Dharma Darshan Part 1

This document is the first part of a multi-volume series titled "Jain Dharma Darshan" (Jain Philosophy) authored by Nirmala Jain and published by Adinath Jain Trust, Chennai. This particular volume aims to provide a foundational understanding of Jainism for a general audience and students.

Here's a comprehensive summary of its content, based on the provided pages:

Overall Purpose and Structure:

• The book is part of a six-volume curriculum designed to educate the general public about Jain Dharma and philosophy.
• The curriculum covers Jain history, philosophy (Tattvamimansa), ethics (Achara Mimansa), karma theory (Karma Mimansa), key scriptures and their meanings, and biographies of prominent Jain figures.
• This first volume focuses on the initial parts of this curriculum.

Key Sections and Content:

1. Foreword and Greetings (Pages 1-4):

   • Introduces the book as the first part of a comprehensive Jain studies curriculum.
   • Mentions the guiding figures and the publisher.
   • Includes an index of the topics covered in this volume.

2. Introduction to Jainism (Pages 5-6):

   • Highlights the history and ongoing activities of the Adinath Jain Trust, which has been serving the Jain community and broader society for 31 years.
   • Details various free services provided by the Trust, including:
     • A permanent artificial limb center for disabled individuals.
     • A free eye clinic offering check-ups, operations, and eye donations.
     • Monthly free grain distribution and business support for needy Jain families.
     • Free tailoring and embroidery classes for women.
     • A free general clinic.
     • Provision of free or subsidized meals for the poor.
     • Free acupuncture clinic.
     • Distribution of school supplies and uniforms.
     • Yoga and meditation classes.
     • Jainology courses (BA & MA).
     • Emergency relief services.
     • Spoken English classes.
   • Outlines future plans for an "Adinath Jinshasan Seva Sansthan," including a vast learning center, residential school, library, and initiatives for propagating Jain principles, supporting ascetics, promoting asceticism, providing accommodation, offering pure Jain food, supporting self-reliance among Jains, expanding Jainology courses, and promoting animal welfare.

3. Jain History (Pages 7-18):

   • Meaning of "Dharma": Explains that Dharma is not a sect or a religion in the conventional sense but rather a way of life that brings peace, controls desires, and enhances tolerance. It's defined as the soul's true nature and self-welfare.
   • Etymology of Dharma: Derived from the root 'Dhri', meaning to uphold or sustain, especially the soul from falling into lower states of existence.
   • Jain Dharma vs. Religion: Contrasts the concept of Dharma with the English term "Religion" (re-ligare, to bind), emphasizing that true Dharma reconnects the soul to its divine nature and liberates it from worldly attachments. It also highlights that Dharma is inherent to one's true nature, not an external label.
   • Origin of the Term "Jain": Explains that "Jain" is derived from "Jin," meaning conqueror (of passions and enemies like attachment and aversion). Followers of Jins are called Jains.
   • Ancientness of Jainism: Argues for the antiquity of Jainism, citing references to Rishabhdev, Arishtanemi, and Parshvanath in Vedic texts (Rigveda, Yajurveda), Upanishads, Puranas, and the Mahabharata. It also references archaeological evidence from Mohenjo-daro and Harappa, such as yogic postures (Kayotsarga) and nude figures, suggesting an even earlier origin predating Vedic civilization.
   • The Concept of Kalachakra (Time Cycle) (Pages 19-26):
     • Explains the Jain concept of an eternal and cyclical universe, with no beginning or end.
     • Details the Kalachakra as a wheel with 12 spokes, divided into Avsarpiṇī (descending cycle) and Utsarpiṇī (ascending cycle), each 10 Koda Koda Sagaropam long.
     • Describes the six "Aaras" (spokes) within each cycle, detailing the gradual decline (Avsarpiṇī) or rise (Utsarpiṇī) in human lifespan, stature, strength, societal values, and the availability of celestial wish-fulfilling trees (Kalpavriksha).
     • The six Aaras of Avsarpiṇī are: Susham-Susham, Susham, Susham-Dusham, Dusham-Susham, Dusham, and Dusham-Dusham.
     • Details the characteristics of each Aara, including human lifespan, body height, presence of Kalpavriksha, human demeanor, diet, and the occurrence of significant events like the birth of Tirthankaras.
     • Explains the transition into the current Dusham-Susham Aara, where the 23rd Tirthankara, Parshvanath, and the 24th Tirthankara, Bhagwan Mahavir, appeared.
     • Describes the current Dusham (fifth) Aara and the upcoming Dusham-Dusham (sixth) Aara, marked by increasing hardship, moral decline, and cataclysms.
     • The Utsarpiṇī cycle is described as the reverse process of improvement.

4. Life of Bhagwan Mahavir Swami (Pages 27-45):

   • Introduction: States that Bhagwan Mahavir was the last of the 24 Tirthankaras in the current Avsarpiṇī cycle, appearing about 250 years after Bhagwan Parshvanath, in the 6th century BCE.
   • Previous Lives: Details significant past lives of Bhagwan Mahavir, tracing his spiritual journey from Naysar to his eventual birth as Mahavir. This includes lives as a king, a devotee, a Brahmachari, and various celestial beings, highlighting the gradual purification of his soul through consistent spiritual effort and the consequences of his actions (karma).
   • Birth and Childhood: Describes his birth in Kundagrama to Queen Trishala and King Siddharth, the auspicious dreams of his mother, the miraculous transfer of his womb from Devananda to Trishala (due to past karma related to pride), and his childhood name Vardhaman.
   • Naming and Omnipotence: Explains how he acquired the name "Mahavir" due to his extraordinary strength and fearlessness, demonstrated in an encounter with a powerful deity.
   • Education: Mentions his innate wisdom and how he was sent to a traditional school where his profound understanding surpassed that of his teachers, even impressing Indra.
   • Marriage and Family: Describes his marriage to Yashodamati and the birth of their daughter Priyadarshana.
   • Renunciation: Details his desire for spiritual pursuit and the permission he sought from his elder brother Nandivardhan, his parents' passing, and his subsequent decision to undertake asceticism.
   • Asceticism and Penance: Explains his 2.5 years of householder life after his parents' death, followed by 12.5 years of severe asceticism. It highlights his detachment, endurance of hardships (Parishahas), and the numerous obstacles (Upasargas) placed by deities and humans, all of which he faced with equanimity.
   • Key Upasargas: Recounts significant incidents like the Gwalas' mistreatment of his cattle, the Shulapani Yaksha's torment, the incident with the poor Brahmin receiving half his garment, the encounter with the venomous snake Chandkaushik, the serpent king Sudarshan's wrath at sea, and the demonic Sangam's attempts to disrupt his meditation.
   • Penance Schedule: Briefly outlines his rigorous penance, including fasting for prolonged periods and consuming minimal food.
   • Attainment of Kevalgyan (Omniscience): Describes his attainment of Kevalgyan under a Shal tree on the banks of the Rujupalika river, marking the complete destruction of his four Ghati Karmas.
   • First Sermon and Formation of the Sangha: Details his first discourse after becoming Kevalgyani, the establishment of the Samavsaran, and the conversion of 11 prominent scholars led by Indrabhuti Gautam, who became his first Ganadhar (chief disciples). It also lists the doubts of the 11 Ganadhars and how Mahavir resolved them.
   • Confrontation with Goshalak: Recounts the conflict with Goshalak Mankhaliputra, a former disciple who claimed to be a Tirthankara, and how Mahavir's purity and divine powers ultimately overcame Goshalak's attempts to harm him.
   • Final Teachings and Nirvana: Describes his final sermon of 16 hours in Pavapuri, his passing away at the age of 72, and the subsequent celebration of his Nirvana by gods and humans, marking the beginning of Diwali. It also mentions Gautam Swami attaining Kevalgyan after Mahavir's Nirvana.
   • Disciples and Family: Lists the vast number of his disciples (monks, nuns, laymen, laywomen) and his immediate family members.
   • Panch Kalyanaka: Explains the five auspicious events in the life of a Tirthankara: Chyavan (conception), Janma (birth), Deeksha (initiation), Kevalgyan (omniscience), and Nirvana (liberation).

5. Jain Philosophy (Tattvamimansa) (Pages 48-69):

   • The Importance of Tattvas: Emphasizes that understanding Tattvas (fundamental principles) through Samyagdarshan (right faith), Samyagyan (right knowledge), and Samyagcharitra (right conduct) is crucial for spiritual progress and liberation.
   • Definition of Tattva: Explains that Tattva means the true nature of reality, derived from the word "Tat" (That) and the suffix "Tva" (state of being), signifying the essence or substance of a thing.
   • The Nine Tattvas:
     • Introduces the concept of Tattvas, which are the fundamental principles of reality in Jainism.
     • Explains that different schools of thought present Tattvas in various numbers (two, seven, or nine). The prevailing view, particularly in Agam literature, is that of the Nine Tattvas.
     • The Nine Tattvas are:
       1. Jiva (Soul): The sentient soul, possessing consciousness.
       2. Ajiva (Non-soul): The insentient, non-living substances.
       3. Punhya (Meritorious Karma): Karmic influx that leads to happiness.
       4. Papa (Demeritorious Karma): Karmic influx that leads to suffering.
       5. Asrava (Influx): The channels through which karmas enter the soul.
       6. Bandha (Bondage): The state of the soul being bound by karmas.
       7. Samvara (Stoppage): The cessation of karmic influx.
       8. Nirjara (Shedding): The elimination of existing karmas.
       9. Moksha (Liberation): The state of ultimate freedom from karma and the cycle of birth and death.
     • Classification of Tattvas: Divides Tattvas into Jñeya (knowable), Heya (avoidable), and Upadeya (adoptable). Jiva and Ajiva are primarily knowable, while Papa, Asrava, and Bandha are avoidable. Punhya, Samvara, Nirjara, and Moksha are adoptable.
     • Rupi (Material) and Arupi (Immaterial): Classifies Tattvas as either material (having color, taste, smell, touch) or immaterial (lacking these qualities). Jiva and Moksha are Arupi. Ajiva has five categories: Dharma, Adharma, Akasha, Kala (all Arupi), and Pudgala (Rupi).
   • The Analogy of the Boat and the Ocean: Illustrates the Nine Tattvas using the metaphor of a boat (Jiva) crossing an ocean:
     • Jiva (Boat): The soul, endowed with consciousness.
     • Ajiva (Ocean Water): The insentient substances that surround and support the soul's journey.
     • Punhya (Favorable Wind): Meritorious deeds that help the soul progress.
     • Papa (Adverse Wind): Demeritorious deeds that hinder the soul's progress.
     • Asrava (Holes in the Boat): The passions (Raga-Dvesha) that allow karmic water to enter the soul.
     • Samvara (Stopping the Holes): The practice of vows and self-control to prevent karmic influx.
     • Nirjara (Bailing out Water): Austerities and penances to remove accumulated karmas.
     • Bandha (Water Collected in the Boat): The soul's entanglement with karmas.
     • Moksha (The Shore/Destination): The state of liberation, reaching the goal.
   • Jiva (Soul) and its Nature:
     • Defines Jiva as that which possesses consciousness, life force, and the ability to know and see.
     • Discusses the eternal and unchanging nature of the soul in terms of its essence (Dravya) but acknowledges its changing manifestations (Paryaya).
     • Provides arguments for the existence of the soul, distinguishing it from the body, and highlighting its unique characteristics.
     • Explains that Jiva is the basis of knowledge, perception, conduct, penance, and consciousness.
     • Describes the soul as Amurta (immaterial) yet taking on the form of the body it inhabits.
     • The relationship between Jiva and Karma is described as beginningless but not endless, akin to the relationship between clay and a pot.
   • Jiva's Characteristics: Lists knowledge, perception, conduct, penance, vigor, and consciousness as the defining characteristics of the soul.
   • Classification of Jivas: Explains how Jivas are classified based on their senses (Ekendriya to Panchiendriya), the number of life forces (Prana), and the stages of development of their vital capacities (Paryapti).
   • The Four Gatis (Destinies): Classifies living beings into four destinies: Narak (hell beings), Tiryanch (animals), Manushya (humans), and Dev (celestial beings).
   • Detailed Breakdown of Lives: Provides a detailed categorization of souls within each destiny, including the 14 types of Naraka, 48 types of Tiryanch (classified by senses and subgroups), 303 types of Humans (categorized by birth type and location), and 198 types of Devas (categorized by celestial realms and classes).

6. Jain Ethics (Achara Mimansa) (Pages 74-86):

   • The Rarity of Human Life: Emphasizes the extreme difficulty of obtaining a human birth after traversing 8.4 million life forms across different species and realms. This rare human life is presented as a golden opportunity for spiritual progress and liberation, a chance for spiritual examination.
   • The Ten Analogies for Human Birth's Rarity: Mentions that the Uttaradhyayana Sutra provides ten analogies to illustrate the rarity of human life, such as the atom-pillar and the yoke in the ocean.
   • The Importance of Right Conduct: Stresses that human life is a test, and one must strive for spiritual progress by engaging in righteous deeds. Those who fail the "test" may be reborn in lower realms.
   • The Role of Vows (Vratas): Explains that the essence of Jain practice lies in vows. While ascetics (Sadhu-Sadhvi) observe Mahavratas (great vows), lay followers (Shravaka-Shravika) observe Anuvratas (minor vows). The Shravaka path allows for ideal conduct within a householder's life.
   • The Seven Vices (Sapt Vyasan): Defines vices as detrimental habits that lead to downfall, moral degradation, and ultimately, suffering in lower realms. It lists and explains the seven primary vices:
     1. Dhyuta (Gambling): The allure of easy wealth leading to ruin.
     2. Mansa (Meat-eating): The consumption of animal flesh, considered a cruel and harmful practice, contrary to the principle of Ahimsa (non-violence). It also discusses the health and ethical arguments against it.
     3. Madya (Alcohol/Intoxicants): Substances that cloud judgment and destroy intellect, leading to all sorts of sins.
     4. Veshya Gaman (Prostitution/Lewdness): Engaging in illicit sexual relations, often with prostitutes, which corrupts character and health.
     5. Chori (Theft): Taking what does not rightfully belong to oneself, in various forms.
     6. Parastri Gaman (Adultery): Engaging in illicit relations with someone else's spouse.
     7. Shikar (Hunting): Killing animals for sport or pleasure, considered an act of extreme cruelty and a sign of barbarism.
   • Impact of Vices: Describes how vices erode virtues, destroy family life, and ruin social standing.

7. Jain Karma Theory (Karma Mimansa) (Pages 87-95):

   • Existence of Karma: States that the diversity and inequality observed in the world (differences in species, abilities, fortunes) are attributed to Karma. This concept is acknowledged across various philosophies and religions.
   • Karma as the Cause of Diversity: Explains that the vast differences in the forms, dispositions, and life experiences of beings across the four destinies (hell, animal, human, celestial) are due to their past karmas.
   • Definition of Karma: Karma is defined as action, including physical, mental, and verbal activities.
   • Dravya Karma and Bhava Karma: Distinguishes between:
     • Dravya Karma: The material substance (pudgala) that adheres to the soul.
     • Bhava Karma: The mental states, passions (kashayas like anger, pride, deceit, greed), and inclinations that cause the influx of Dravya Karma.
   • Relationship between Soul and Karma: Explains that the connection between the soul and karma is beginningless but not endless. It's like ghee in milk or oil in sesame seeds. Through spiritual practices, this bond can be broken.
   • The Five Causes of Karma Bondage:
     1. Mithyatva (False Belief): Wrong understanding of reality, denying the existence of soul, karma, or liberation.
     2. Avirati (Non-restraint): Lack of vows and the failure to restrain passions and sense-desires.
     3. Pramada (Carelessness/Negligence): Laxity in spiritual practice, indulgence in worldly distractions, sleep, and idle talk.
     4. Kashaya (Passions): Intense emotions like anger, pride, delusion, and greed, which bind the soul.
     5. Yoga (Activity): Mental, verbal, and physical activities that lead to karmic influx.
   • The Four Types of Karma Bondage:
     1. Prakriti Bandha (Type of Karma): Determines the specific nature and effect of the karma (e.g., knowledge-obscuring, perception-obscuring).
     2. Sthiti Bandha (Duration of Karma): Determines how long a karma will remain attached to the soul before manifesting.
     3. Rasa Bandha/Anubhava Bandha (Intensity of Karma): Determines the strength or potency of the karmic effect (pleasant or unpleasant, intense or mild).
     4. Pradesha Bandha (Quantity of Karma): Determines the quantum of karmic particles that attach to the soul.
   • Eight Karmas: Lists the eight types of karmas and the soul's qualities they obscure: Jnanavaraniya (knowledge), Darshanavaraniya (perception), Vedaniya (pleasant/unpleasant feeling), Mohaniya (delusion), Ayushya (lifespan), Nama (body-forming), Gotra (status), and Antaraya (obstacle).

8. Sutras and Their Meanings (Pages 96-106):

   • Navkar Mahamantra: Presents the fundamental Jain mantra, "Namo Arihantanam..." (Obeisance to the Arihantas, Siddhas, Acharyas, Upadhyayas, and all Saints), explaining its significance as a destroyer of sins and the foremost auspicious chant. It also details the virtues of each of the five supreme beings (Panch Parmeshthi).
   • Panchindriya Samvaran Sutra: Describes the qualities of an ideal Guru, emphasizing control over the five senses, adherence to vows and restraints, freedom from passions, and mastery of the five Mahavratas, fiveachar, five Samitis, and three Guptis, totaling 36 virtues.
   • Khamasaman Sutra: Explains the request for forgiveness from the Guru for any perceived or actual faults, covering offenses in speech, conduct, posture, and adherence to etiquette.
   • Su-Guru ko Sukhshata Puchna: Outlines the proper way for a disciple to inquire about the well-being and spiritual progress of their Guru.
   • Abbhutthiyo Sutra: A formal request for forgiveness from the Guru for any transgressions, both known and unknown.
   • Tikkutto ka Path: Explains a practice involving circumambulation and salutations to the Guru, signifying respect and devotion.

9. Biographies of Great Souls (Pages 107-116):

   • Guru Gautam Swami: Recounts the life story of Indrabhuti Gautam, the chief Gandhar of Bhagwan Mahavir. It details his intellectual pride, his challenge to Mahavir, his subsequent enlightenment, and his role in spreading Jain teachings. It also describes his attainment of Kevalgyan and his eventual liberation.
   • Mahasati Chandanbala: Narrates the tale of Chandanbala, a princess who endured immense hardship, including abduction, sale, imprisonment, and the death of her parents, yet maintained her chastity and devotion. Her piety was recognized by Bhagwan Mahavir, and she eventually became a prominent Sadhvi.
   • Puniya Shravak: Highlights the story of Puniya, a simple devotee who lived a life of contentment and devotion. His story emphasizes that true spiritual richness lies in inner detachment and adherence to vows, not material wealth. It illustrates the value of even a moment of sincere spiritual practice (Samayik) through his interaction with King Shrenik.
   • Sulasā Shravikā: Recounts the life of Sulasā, a devout laywoman renowned for her unwavering faith and adherence to principles. It includes an episode where she is tested by a deity, proving her steadfastness and leading to the boon of many virtuous sons. It also emphasizes the importance of right faith and the rarity of obtaining virtuous children.

10. References and Examination Rules (Pages 117-118):

    • List of Books Consulted: Provides a bibliography of various Jain scriptures and books used in the preparation of this volume.
    • Examination Regulations: Outlines the rules for participating in the Jain Dharma Darshan course, including registration, minimum participant numbers for exam centers, syllabus coverage, eligibility, exam timing, grading criteria, and awards for outstanding performance.

This comprehensive summary covers the main themes, teachings, and narratives presented in the provided pages of "Jain Dharma Darshan Part 1."