Jain Nastik Nahi Hai - Book Summary

This document, "Jain Nastik Nahi Hai" (Jainism is Not Atheistic) by Devendra Kumar Jain, argues that Jainism is not an atheistic religion and is deeply rooted in Indian tradition, rather than being a religion born out of dissatisfaction with Brahmanism.

Here's a comprehensive summary of the key points:

1. Jainism is Sanatan (Eternal):

The text emphasizes that Jainism, as taught by Mahavira, is not a new religion but a revival of an eternal truth that has always existed.
Lord Rishabhdev, the first Tirthankara of this epoch, is not the founder of Jainism. Accepting him as a founder disrupts the Jain concept of cyclical time.
Jains consider themselves Sanatanis due to their concept of "Kalachakra" (Wheel of Time). This concept suggests an endless cycle of Tirthankaras, with 24 Tirthankaras appearing in each half-cycle (Avsarpini and Utsarpini) in this specific continent (Bharat Kshetra). Rishabhdev is the first in the current descending cycle (Avsarpini), and Mahavira is the last. However, an infinite number of Tirthankaras have appeared before Rishabhdev and will appear in the ascending cycle (Utsarpini).

2. The Concept of Trishashti Shalaka Purush (Sixty-Three Great Men):

The Jain tradition describes the "Trishashti Shalaka Purush" who appear in long time periods of Avsarpini and Utsarpini, inspiring people towards Dharma.
These cycles represent fluctuations in time. Utsarpini is a period of gradual increase in strength, lifespan, and physical attributes of beings, while Avsarpini is a period of decline.
In each cycle, there are 24 Tirthankaras, 12 Chakravartis (universal emperors), 6 Balabhadras, and 6 Pratinarayanas, totaling 63 Shalaka Purushas.

3. Jainism and the Age of Karma (Karmabhumi):

The current time period is considered the fifth subdivision of the Avsarpini cycle. No Shalaka Purushas are born in this current period.
The first, second, and third subdivisions were dominated by "Bhumi" (enjoyment-based eras), with little opportunity for spiritual advancement.
The fourth subdivision marks the beginning of "Karmabhumi" (action-based era), from which the path to liberation (Mokshamarga) originates. All 63 Shalaka Purushas are born during the fourth subdivision.

4. Lord Rishabhdev and the Establishment of Practical Life:

Lord Rishabhdev, the first Tirthankara, was the son of King Nabhirai of the Ikshvaku dynasty in Ayodhya.
After his father's death, he ascended the throne. As the era of enjoyment concluded, he taught his subjects to earn a livelihood through six types of activities: warfare (asi), writing (masi), knowledge (vidya), trade (vanijya), and crafts (shilpa).
Because he motivated people towards action and karma, he was also called Prajapati, Brahma, Vidhata, and Adi Purusha.

5. Lord Mahavira and the Practice of Austerity:

Lord Mahavira was the last Tirthankara, born in Kundalpur, Bihar, to King Siddhartha and Queen Trishala, who were followers of Lord Parshvanatha.
During Lord Parshvanatha's time, Tamasic (dark/indulgent) austerities like hanging from trees, subjecting oneself to five fires, and sleeping on iron spikes were prevalent. Lord Parshvanatha advocated for Sattvic (pure/disciplined) austerities like meditation, concentration, equanimity, and fasting, and set limits for them.
Lord Mahavira followed Parshvanatha's path, achieving liberation through regulated austerities. His austerity's secret lay in self-control, compassion for all beings, minimizing desires, and living only by essential needs, without any negligence.

6. Jainism and its Relationship with Brahmanism:

Jainism is often portrayed as opposing Vedic and Brahmana traditions. However, the first disciples Mahavira made after becoming a Tirthankara were Brahmins.
These Brahmins' knowledge was limited to the mundane meanings of the Vedas. Mahavira explained the deeper, spiritual essence of Dharma to them.
He reinterpreted the meanings of rituals like sacrifices (Yajna), sacrificial fires (Yajna-kund), fuel sticks (Samidha), and offerings (Ahuti), dispelling the Brahmins' pride in their caste and erudition.
The compilers of Mahavira's teachings, the Ganadharas, were all learned Brahmin scholars proficient in Vedic knowledge. Their compilations form the Jain Agamas, known as Jain Samyak Shruti (Right Listening).

7. Mahavira's Teachings on Equality and the Ideal Brahmin/Kshatriya:

Mahavira's teachings promoted equality between humans, irrespective of class.
A true Brahmin, according to Mahavira, is one who is free from passion, hatred, anger, greed, laughter, and fear; maintains equanimity towards all beings; and observes vows of celibacy and non-possession (Akinchana Vrata). He advocated for self-realization through contemplation and meditation in the company of such Brahmins.
He advised Kshatriyas to abstain from appropriating others' property and from internal conflict, envy, hatred, and enmity. He taught them to overcome anger with forgiveness, pride with humility, arrogance with simplicity, and greed with detachment. True Kshatriya dharma is protecting life, not killing innocent beings. He stated that liberation for all beings lies in non-violent warfare.

8. Diverse Followers and Influence:

Influenced by Mahavira's teachings, kings like Virank adopted asceticism. Princes like Abhaykumar and Meghkumar renounced their homes.
Prominent lay followers included King Shrenik of Magadha, King Chetaka of Vaishali, King Chandpradyota of Avanti, and others. Vaishyas like Anand, potters like Shakdalputra, and gardeners like Arjun also embraced the path.
Mahavira's ministry primarily covered regions like Magadha, Videha, Kashi, Kosala, and Vatsa.

9. Mahavira's Teachings for Vaishyas and Shudras:

For Vaishyas, Mahavira taught that wealth should not only be earned justly but also should have a limit and measure. He exhorted them to follow the path of righteousness, earn wealth modestly, and ultimately renounce everything to practice non-possession.
For Shudras, his message was that by performing good deeds, they could attain respect akin to Brahmins.

10. Reinterpretation of Yajna and the Spread of True Dharma:

Mahavira did not prohibit rituals like Yajna but advocated for abandoning the violence within them. He called for burning away karmic sins through the Yajna of austerity.
According to him, the soul is the sacrificial fire, and the mind, speech, and actions are the offerings.
Before Mahavira, forest-dwelling sages considered Yajna and similar rituals to be for worldly pleasures and remained detached from them, seeking hidden truths in secluded caves. Mahavira brought these profound truths to the common people, initiating "Sarvodaya Tirtha" (universal welfare pilgrimage).
His teachings promoted practices like meditation, self-study, reverence, and service as religious rituals, rather than mere outward observances.

11. Rishabhdev and Emperor Bharat:

Biographies of the 24 Tirthankaras from Rishabhdev to Mahavira are available in Jain literature, with Rishabhdev's biography being the most extensive.
Jain Puranas describe a Chakravarti as a supreme emperor ruling the entire Bharat Kshetra, with 32,000 crowned kings under him, possessing nine treasures and fourteen jewels.
Jains consider Emperor Bharat, Rishabhdev's eldest son, as the first Chakravarti of this era. The country is named Bharatvarsha after him, which is supported by the "Jain Shrimad Bhagavatpurana," stating that Mahayogi Bharat was Rishabhdev's eldest of a hundred sons, and the country was named Bharatvarsha due to him.

12. Rejection of the "Origin from Dissatisfaction" Theory:

Jains strongly disagree with the modern view that Jainism arose from dissatisfaction with Brahmanism. This idea emerged with Western scholars' understanding of Jainism.
Traditional Jains do not consider Jainism to be anti-Brahmin or Rishabhdev or Mahavira to be its founders.
They proudly mention the presence of their Tirthankara tradition in the Vedas and Puranas. They believe the Rishabhdev, Ajitnath, and Arishtanemi mentioned in the Yajurveda are indeed Jain Tirthankaras.
Similarly, they identify the Rishabhdev described in the Bhagavat Purana as the first Tirthankara, Adinath. They also interpret names like Treyaasam, Anant, Dharma, Shanti, and Sambhav (Vishnu's thousand names) and Rishabh, Ajit, Anant, and Dharma (Shiva's names) in the Mahabharata as references to the Tirthankara lineage.

13. Clarification on Jain Ahimsa (Non-violence):

A common misconception is that Jain Ahimsa weakened society and led Jains to cease beneficial activities like digging wells or building ponds. This is a misunderstanding of their concept of Ahimsa.
Jainism categorizes violence into four types:
1. Sankalpi: Deliberate killing with malicious intent.
2. Udyogi: Violence that occurs inadvertently during diligent business or household activities.
3. Arambhi: Violence that occurs incidentally in necessary activities of life.
4. Virodhi: Violence committed in self-defense or defense of one's family, place of worship, society, or country.
Lay followers (Shravakas) completely abstain from Sankalpi violence. They practice Ahimsa Anuvrata (minor vows of non-violence) by renouncing the desire for excessive accumulation of possessions, which leads to violence, while allowing for unavoidable violence in supporting life and self-defense. This exception is for lay followers, not for Jain monks who practice Ahimsa Mahavrata (major vows of non-violence) and are not permitted any form of violence.
Thus, Jain monks lead a life of complete non-violence and non-possession. Laypeople, however, are allowed to defend their homes, society, or country with full force, and this does not diminish their Ahimsa Anuvrata.

14. The Impact of Nivrutti Marg (Path of Renunciation) and Ahimsa:

Mahavira's path of renunciation and his Ahimsa do not hinder societal progress or welfare activities. In fact, the path of renunciation inspires people to live better lives.
If the path of renunciation were an obstacle to practical pursuits, Mahavira himself, being liberated and possessing omniscience, would not have engaged in preaching for the welfare of the world. He preached extensively to benefit other beings, which is why he is called a Tirthankara – one who has crossed the ocean of existence and shown others the way.
If Mahavira's Ahimsa or path of renunciation were detrimental to governance and societal affairs, Jainism would not have had such a significant impact on kings in North and South India. Many kings from various dynasties were followers of Jainism.

15. Jain Scholars and their Contributions:

The works of Jain scholars and monks demonstrate that Jain renunciation did not adversely affect societal engagement.
Jain acharyas wrote extensively not only on mathematics, gemology, and Ayurveda but also on economics, polity, metallurgy, anatomy, and other sciences.
Arts, music, and drama were also areas untouched by Jain acharyas. Thousands of works on grammar, lexicography, rhetoric, and prosody were written by Jain monks and acharyas.
Almost no field of Indian literature remained unexplored by Jain scholars, including even the Kama Sutra.
The practices, monastic traditions, and literature of Jainism are deeply integrated with Indian culture. The philosophical tenets of Jainism and its non-belief in a creator God do not negate its deep connection with the mainstream of Indian thought. Jains will never agree with descriptions that portray them as atheists, thus separating them from the Indian mainstream.

16. Reverence for Rama and Lakshmana:

Jains consider Lords Rama and Lakshmana among the 63 Shalaka Purushas. While Lord Rama is not a Tirthankara, he is revered like one.
The Jain tradition considers Lord Rama and Hanumanji as possessing perfect knowledge and being completely detached (Vitaraagi). Jain literature provides detailed accounts of Lord Rama.
Unlike some Tirthankaras who may not have independent Puranas or epic poems dedicated to them, Lord Rama is extensively described.
Similar to Lord Bahubali, who is not a Tirthankara but is revered as omniscient and detached (Vitaraagi), Lord Rama and Hanumanji are also supremely revered. The colossal statue of Lord Bahubali in Shravanabelagola is famous throughout India.

In essence, the book "Jain Nastik Nahi Hai" aims to dispel the notion of Jainism being an atheistic or solely ascetic religion, highlighting its ancient roots, its adherence to eternal principles, its profound connection to Indian culture and traditions, and its inclusive teachings that have shaped and influenced Indian society for millennia.