Jain Puran Katha Ka Lakshanik Swarup

Here's a comprehensive summary in English of the provided Jain text "Jain Puran katha ka Lakshanik Swarup" by Virendrakumar Jain:

Book Title: Jain Puran katha ka Lakshanik Swarup (The Symbolic Nature of Jain Puranic Narratives) Author: Virendrakumar Jain

This book explores the symbolic and psychological foundations of Jain Puranic stories, arguing that they are not mere historical accounts but profound allegories conveying deeper truths about human aspirations and spiritual development.

Page 1: The Fundamental Nature of Puranic Narratives

The author begins by explaining that humans are inherently unsatisfied with their present existence. They have an eternal quest for a higher, more perfect life, transcending the limitations of the physical world. This quest leads to dreams of the transcendent and divine. These dreams, infused with human vitality, are then embodied in luminous figures, leaving a deep imprint on the human psyche.

The physical manifestations of these divine or ideal beings are not the ultimate truth; rather, they contain a subtler, formless truth that is apprehended through intuition and passed down through generations. This inherited experience is enriched by new ideas and dreams, preserved in poetry and art, and ultimately manifests as superior human beings who offer a glimpse of future divinity. The modern concept of a "superman" is seen as a continuation of this same drive for progressive evolution.

Human potential is boundless and cannot be contained within limited, time-bound events. To express this infinite beauty, imagination is necessary. The underlying unity of existence means that when a divine or transcendent being appears anywhere in the world, it leaves a similar extraordinary mark on the human mind. Thus, the stories of ideal men from the past, present, and future acquire a symbolic form.

Page 2: Puranic Narratives as Symbolic Allegories

The author defines "Puranic narrative" as the imaginative story of this ideal, longed-for human archetype, clothed in the various colors of different eras and cultures. When a story transcends mere factual reality and enters the divine realm of imagination and emotion, it becomes a Puranic narrative. Generations have re-told the stories of this ideal being, imbuing them with their aspirations and desires. When human stories rise above the ordinary and enter the realm of dreaming the extraordinary, they become Puranic narratives, often found in the form of metaphors, symbols, and parables. They don't just recount events; they illuminate life's hidden truths.

The Shalakapurushas (Distinguished Individuals) in Jainism

In Jainism, the stories of this ideal human, the "kalpa-purusha" (wish-fulfilling being), are presented in a symbolic form. These ideal beings are known as Shalakapurushas. Their characteristics, powers, activities, and ultimate attainments are described with specific symbolic meanings.

The Tirthankara: The Pinnacle of the Jain Ideal

Jain poets and thinkers have placed the Tirthankara at the apex of their ideal. A Tirthankara is an embodiment of all worldly and otherworldly glories. Physically, they are considered possessors of extraordinary strength, valor, courage, power, and beauty. Their physical form is described in detail in scriptures, possessing a childlike innocence and flawless gentleness throughout their lives. They are immune to decay and the ravages of time, hence called "charama shariri" (ultimate embodied beings). They are the "Aditya-purusha" (Sun-like being) of the world, embodying the essence of all elements – radiance, essence, and power. They bind the "Tirthankara-prakriti" (Tirthankara-determining karma) in a previous life through their wish for the welfare of all beings. Consequently, their birth brings universal prosperity and fills all living beings with boundless joy. They are the illuminators, creators, and leaders of worldly and otherworldly attainments.

The Tirthankara's Life Narrative: A Poetic and Symbolic Journey

The life story of a Tirthankara is highly poetic and captivating, appearing as the realization of the essence of human imagination. It represents the ultimate ambition of humans and gods. Six months before a Tirthankara's conception, auspicious signs, known as the "Pancha Ashcharya" (five wonders), begin to appear. These include showers of jewels, flowers from celestial wish-fulfilling trees, fragrant waters, and the sounds of divine drums and triumphant exclamations from gods. The earth itself overflows with its essence, bringing forth new creations. On the night of their conception, the mother dreams of sixteen auspicious symbols like an elephant, a bull, and a lion, symbolizing the future being's glories. At the Tirthankara's birth, Indra's throne shakes, and various wonders occur in the celestial and earthly realms. All the Indras and their divine assemblies descend to celebrate the birth with celestial music. The infant is ceremoniously taken to Mount Meru and bathed with water from the ocean of milk, collected in 108 pots by celestial nymphs. For several days, celestial consorts attend to the Tirthankara's mother. Following this, their childhood and reign are described with specific narratives depending on the Tirthankara.

Page 3: The Renunciation and Enlightenment of the Tirthankara

After reigning for a long time with great pleasure, a Tirthankara one day realizes the impermanence of worldly life. All worldly enjoyments appear fleeting and worthless. The body, palace, and worldly bonds become unbearable. As they prepare to renounce everything, celestial beings arrive to honor their righteous anguish and praise their detachment. When they embark on their great renunciation ("Mahabhinishkramana"), all worldly possessions lament that their sole worthy enjoyer is leaving, and they have no power to restrain him.

Indra grandly celebrates the Tirthankara's initiation. Clad only in nature (or celestial garments according to Shvetambaras), the Tirthankara embarks on a victory over nature. They spend a long period in silent meditation in arduous forests and mountainous regions. Eventually, the light of omniscience ("Kevalya") illuminates their soul, making it pure and all-knowing. The workings of the past, present, and future of all three worlds are revealed to them as clearly as lines on their palm. Leaving the desolate caves, the "Lokapurusha" (man of the world) returns to spread this light to the souls of all beings. Indra and the gods create a magnificent Samavasharana (divine assembly). This religious assembly travels far and wide, with the "Dharmachakra" (wheel of dharma) preceding it, filling the directions with the light of a new era. Beneficial changes occur in the world according to substance, place, time, and disposition. The Tirthankara's ceaseless voice continuously preaches for the ultimate welfare of all beings. Unprecedented auspiciousness and joy permeate the world. Enmities, malice, sorrow, and despair seem to vanish. After traveling to distant lands for many years, spreading the dharma, the Tirthankara enters Parinirvana (final liberation) in a luminous moment. Such is the grand and divine life story of a Tirthankara.

The Chakravarti: The Universal Emperor

Another powerful Shalakapurusha is the Chakravarti (Emperor of the Universe). With the birth of a Chakravarti, the fourteen jewels that bestow fourteen types of spiritual powers and perfections appear in his grand palace. These jewels manifest all his material and divine glories. Through a prior vow, he is destined to conquer the six continents of the earth. The Chakravarti appears to subdue oppressive demons and exploitative kings in various regions, establishing a rule of supreme happiness, peace, welfare, and equality on Earth. When he goes for conquest, his Chakra-ratna (discus-jewel) leads the way, clearing his path. This discus symbolizes dharma and its benevolent power.

After conquering the six continents, as the Chakravarti stands proudly at the pinnacle of his victory, he goes to engrave his victory inscription on Mount Rishabha. There, he sees that countless Chakravartis before him have already inscribed their names on this victory pillar, leaving no space for his own. At that moment, his pride of victory is shattered. With a sense of humility, he erases the name of a previous Chakravarti, inscribes his own, and returns to his capital with equanimity. He then dedicates all his power and wealth for the welfare of his subjects and governs with unwavering diligence. This narrative symbolically links the ultimate point of worldly power with the ultimate goal of supreme welfare. Bharat, son of the first Tirthankara Rishabhadeva, was such a Chakravarti, after whom this country, India, was named.

Other Shalakapurushas: Narayana, Baladeva, etc.

The text mentions other categories of ultimate beings, such as Narayana, Pratinarayana, Baladeva, Kamadeva, each with distinct characteristics and narratives.

Krishna as Narayana

According to Jain belief, Shri Krishna was a Narayana. By destiny, he was the ruler of three continents, a Ardha-chakri (half-emperor). Half the number of jewels possessed by a full Chakravarti are born in the treasury of an Ardha-chakri. A Narayana is primarily a man of action. He is the sole master of worldly valor, power, and opulence. His life is characterized by wonder, curiosity, valor, enchantment, and love. The personality of Krishna, the supreme enjoyer of life's pastimes, perfectly embodies these traits. To manifest the dream of his power after conquering three continents, the gods created Dwarka in the sea.

The Prophecy and Destruction of Dwarka

Krishna's cousin, the Tirthankara Neminatha, upon attaining omniscience, prophesied in his Samavasharana that Dwarka would be burnt by the hands of Dvipayana, the son of the Yadav, and Krishna would die by the hands of his own brother Jarajkumara. The 56 crore Yadav families grew angry at this prophecy. Kumar Dvipayana immediately took initiation and left, and Jarajkumara also went to distant lands to escape this sin. However, all attempts to avert the catastrophe were in vain, and the Tirthankara's word proved true. The Yadav's own pastimes led to their self-destruction. Such were the divine plays of that yogi of divine plays. After the burning of Dwarka and the destruction of the Yadukul dynasty, Krishna, while traveling towards North Mathura, rested in a forest. His brother Balarama had gone to fetch water. At that moment, Jarajkumara, wandering in the forest as an ascetic, arrived there. Mistaking the jewel on Hari's foot for the eye of a wild animal, he shot an arrow. This pierced the life-gem on Narayana's foot. The invincible lord of the three continents, in his final moments, forgave his brother, became enlightened, and immediately relinquished his body, binding the Tirthankara nature for a future birth.

Pradyumna as Kamadeva

Krishna's son, Pradyumna, was a Kamadeva (god of love). A Kamadeva is born with the form of Kamadeva, is a supreme embodied being, unassailable, and destined for liberation in that very life. He is naturally very playful, curious, and courageous. He embodies the ultimate imagination of a romantic hero. Hanuman was also a Kamadeva. In his infancy, Pradyumna was almost crushed and killed by an enemy from a previous life by pressing him under a huge rock, but as an unassailable Kamadeva, he could not be harmed. He continued to play even under the blow. Infant Hanuman, leaping from a chariot held by his mother Anjana, fell into a cave. The rock of the mountain shattered, but Hanuman was untouched. The child was found playing with a smile.

Pradyumna, separated from his family for fourteen years due to his past karma, traveled to many lands, acquiring various perfections and knowledge through his strength, intellect, valor, and beauty. With the charming pride of his youthful brows and the sweet radiance of his forehead, this wandering and unknown prince won the hearts of countless noble maidens and beautiful women of the world. The same was true of Krishna's father, Vasudeva, whose slightest glance would enchant and captivate entire regions. Such was the captivating lineage of the Hari-Vansha. The Jain Puranas are filled with meaningful and symbolic narratives of the conquests, travels, sea voyages, adventurous trade, and eventual spiritual practices of these Shalakapurushas. A superficial historical perspective, focused only on events and objects, would find little in these stories. To understand their essence, one needs a poet-seer, a profound historian like Jawaharlal Nehru. Nehru stated in his 'Discovery of India' that if we view Puranas, legends, and fairy tales not as actual events but as allegories carrying deep truths, we can access the infinite treasury of human creation since time immemorial. The Jain literature is rich with such synthesized allegories of essence, power, penance, and light. The author invites the curious and creative to sharpen their vision with the brilliance of these wish-fulfilling jewels.