Jain Sanskrutik Chetna

This book, "Jain Sanskrutik Chetna" by Pushpalata Jain, published by Sanmati Vidyapith Nagpur in 1984, aims to explore various facets of Jain culture and thought. The author, Dr. Pushpalata Jain, holds M.A. and Ph.D. degrees in Hindi and Linguistics.

The book is structured into several chapters, each focusing on a distinct aspect of Jainism:

• Chapter 1: Jain Historical and Literary Tradition: This chapter delves into the historical journey of Jainism, starting from its early traditions attributed to Lord Rishabhadeva and tracing its lineage through various Tirthankaras up to Parshvanatha and Lord Mahavira. It discusses the potential connections with the Indus Valley Civilization and Vedic texts, highlighting the presence of Jain monks and their life practices. The chapter emphasizes the historical reality of Parshvanatha and Lord Mahavira, detailing Mahavira's life, family, and his role as a reformer who broke societal and religious norms. It describes Mahavira's birth, parents, early life, his renunciation of worldly life, his rigorous penance, and the challenges he faced. The chapter also touches upon the interpretations of Mahavira's dreams and his attainment of Kevala Jnana (omniscience). It further analyzes the philosophical debates of Mahavira's time and how he addressed various viewpoints through his disciples. The author points out the tendency to incorporate miracles and supernatural elements into the lives of great personalities and stresses the need to analyze the historical core of these narratives. The influence of Mahavira and Buddha on the declining Brahmanical culture and the rise of Kshatriya influence is also discussed.

• Chapter 2: Jain Literary Tradition: This section explores the rich literary heritage of Jainism. It begins by stating that Jainism adopted the common language of the people, Prakrit, as its primary medium of expression, making its teachings accessible to the masses. It traces the evolution of Prakrit into Apabhramsha and eventually into modern Indian languages. The chapter highlights the extensive use of Sanskrit by Jain scholars and the significant contribution of Jain acharyas to the development of regional languages like Hindi, Marathi, Gujarati, Tamil, and Kannada. It then details the Jain literary tradition through its various branches:

  • Purva Literature: Though lost, the existence of 14 Purvas is mentioned, outlining their subject matter, which included cosmology, philosophy, and science.
  • Ang Literature: This chapter elaborates on the 12 Angas, which are considered the core scriptures of Jainism. It discusses their names, content, and the challenges in their preservation and interpretation across different traditions (Digambara and Shvetambara). Key Angas like Acharaanga, Sutrakrutaanga, Thanaanga, Samaavaayaanga, BhagavaAI (Viyaaha Pannatti), and Nyaya Dhaarmakatha are discussed in detail, including their structure, content, and historical context.
  • Upanga Literature: These are texts that supplement the Angas.
  • Sutra Literature: This category includes texts like Dasavaikalika, Uttaradhyayana, Nandi, and Anuayogadvara, which are further divided into Kaalika and Utkaalika.
  • Moola Sutras: These are fundamental texts.
  • Chhedas Sutras: These deal with disciplinary rules.
  • Prakirnaka Sutras: These are miscellaneous texts.
  • Drishtivada: The lost 12th Anga, which is significant for its philosophical discussions.

• Chapter 3: Jain Philosophical Consciousness: This chapter focuses on key Jain philosophical concepts:

  • Syadvada and Anekantavada: The author explains Syadvada (the doctrine of conditioned predication) and Anekantavada (the doctrine of manifold aspects) as central to Jain thought. Syadvada, characterized by the use of "Syat" (perhaps, in a certain context), emphasizes that truth is multifaceted and can be viewed from different perspectives. Anekantavada asserts that reality has infinite qualities and can be understood from various viewpoints. The chapter discusses the seven "Bhangas" (modes of Syadvada) and the concept of "Naya" (standpoints) and "Nikshepa" (classification) as tools for understanding reality. It also explores the similarities and differences between Jain Syadvada and Buddhist philosophy, particularly with regard to the concept of "Vibhajyavada."
  • Psychology of Meditation: This section discusses the Jain perspective on meditation (Dhyana) as a crucial path to spiritual liberation. It highlights the four types of meditation: Paartha (earthly), Raudra (fierce), Dharma (religious), and Shukla (pure). The chapter explains how these stages represent the progression of the soul from gross worldly attachment to ultimate purity and liberation. It also draws parallels with modern psychology's understanding of meditation and mental states.
  • Jain Geography: This part examines the geographical descriptions found in Jain texts, particularly the concept of Jambudvipa and other cosmological regions. While acknowledging the mythological and allegorical nature of these descriptions, the author suggests that there might be underlying astronomical and geographical truths that can be correlated with modern scientific understanding. The chapter discusses the possibility of identifying ancient locations with modern geographical features and emphasizes the importance of studying these texts for understanding ancient Indian culture and beliefs.

• Chapter 4: Jain Mysticism: This chapter explores the mystical dimensions of Jainism. It defines mysticism as the direct, experiential knowledge of the ultimate reality, and connects it to the Jain concept of self-realization and liberation. The author traces the evolution of Jain mysticism from its early origins, highlighting the contributions of various acharyas like Kundakunda, Umaswati, and Hemachandra. It discusses the emphasis on introspection, the pursuit of pure consciousness, and the idea of the soul becoming one with the divine (Paramatma). The chapter also touches upon devotional aspects, the role of the Guru, and the importance of spiritual practices. It compares Jain mysticism with other Indian traditions, noting the unique emphasis on self-effort and the absence of a creator deity in the Abrahamic sense.

• Chapter 5: Consciousness of the Female Section of Society (Nari Varg Chetna): This chapter critically examines the status of women in Jainism and society. It begins by discussing the historical subjugation of women in Vedic society, their limited religious and educational rights, and their perception as a burden or an obstacle. The author then highlights how Jainism, particularly under Lord Mahavira, brought about a significant change by advocating for equality and providing women with opportunities for spiritual and social upliftment. It discusses the Shvetambara and Digambara traditions' differing views on women's liberation, with the Shvetambaras generally acknowledging the possibility of liberation for women, while the Digambaras traditionally held that a change of sex to male is necessary for ultimate liberation. The chapter analyzes the reasons behind these views, including perceived differences in mental fortitude and the adherence to ascetic principles. It also critiques the later interpretations and practices that might have restricted women's spiritual progress. The author emphasizes the need for women's education, self-awareness, and empowerment, drawing upon historical examples of influential Jain women. The chapter also addresses contemporary issues such as dowry, widow remarriage, and the importance of women's contribution to family and society. It concludes by stating that Jain philosophy, in its essence, respects women's inherent potential for spiritual growth and societal contribution, advocating for a harmonious coexistence between genders and a critical re-evaluation of traditions that may hinder women's progress.

Overall, "Jain Sanskrutik Chetna" appears to be a comprehensive study of Jainism, covering its historical roots, literary output, philosophical intricacies, mystical traditions, and the evolving role of women within its framework. The book aims to present a holistic understanding of Jain culture and its enduring relevance.