Jain Shikshavali Jivannu Dhyey

Here's a comprehensive summary of the Jain text "Jain Shikshavali Jivannu Dhyey" by Dhirajlal Tokarshi Shah, based on the provided pages:

This book, "Jivannu Dhyey" (The Goal of Life), is the first in a series of 12 books called "Jain Shikshavali" published by Jain Sahitya Prakashan Mandir. The series aims to present Jain philosophy and conduct in a simple and beautiful style. The author, Sahityavaridhi Shatavadhani Pandit Shri Dhirajlal Tokarshi Shah, is highly respected.

Key Themes and Content:

The book delves into the fundamental questions of life from a Jain perspective, aiming to guide the reader towards understanding and achieving their ultimate life goal.

• Introduction and Purpose: The series is designed to make Jain teachings accessible to everyone. The first book, "The Goal of Life," is chosen because a clearly defined goal is essential for organizing activities and achieving success.

• Jain Perspective on Life:

  • Life is not an imagination or a dream but an ongoing action, evident in our daily experience.
  • Life is characterized by the presence of "Prana" (life force), distinguishing living beings from inanimate objects.
  • The Concept of Prana: The text explores various views on what constitutes "Prana" (e.g., heat, air, subtle substances) but finds them unsatisfactory. Jainism posits that Prana is an inherent characteristic of the soul (Jiva).
  • Dravya Prana and Bhava Prana: Jainism distinguishes between "Dravya Prana" (material life force) and "Bhava Prana" (the soul's intrinsic qualities like knowledge). Dravya Prana enables life, while Bhava Prana represents the soul's inherent nature.
  • The Ten Pranas: The text lists the ten Pranas as defined by Jainism: the five senses (Indriyas), three types of strength (Kaya-bala, Vachana-bala, Manobala), the functions of inhalation and exhalation (Nihshvas and Uchchvas), and lifespan (Ayuh). The separation from these constitutes "Himsa" (violence).

• Life and Death from a Scientific and Jain Viewpoint:

  • Modern science defines death as the cessation of vital organs like the heart, lungs, and brain.
  • The book contrasts this with Jain philosophy, citing examples of people surviving extended periods without vital functions, attributing this to the presence of "Ayushya Prana" (lifespan Prana). The Jain concept of "ten Pranas" is presented as more realistic than the "vital parts theory" of science.
  • It's clarified that not all beings have all ten Pranas; the number varies (four, six, seven, eight, nine, or ten), depending on the senses and strengths possessed.

• The Soul (Jiva) and Rebirth (Punarjanma):

  • The soul is defined as that which possesses the capacity for life.
  • Birth and death are not absolute beginnings and endings but transformations. The distinct personalities of newborns suggest the carrying over of "Samskaras" (impressions) from past lives.
  • The concept of an infinite past for life is supported, as an "uncaused cause" must be acknowledged.
  • The soul transmigrates from one body to another after death, driven by past karma. This cycle continues through the four realms (Gati) and 8.4 million life forms (Yoni).
  • Karma: Karma is explained not as action itself but as subtle karmic particles that adhere to the soul due to the influence of factors like "Mithyatva" (false belief). The eight types of karma are briefly described, influencing the soul's knowledge, perception, feelings, delusions, lifespan, physical form, social status, and abilities.

• The Eightfold Path of Wisdom (Buddhi): The text outlines eight qualities necessary for gaining true knowledge:

  1. Shushrusha: Service to the Guru to cultivate a desire for truth.
  2. Shravana: Listening to the Guru's teachings.
  3. Grahan: Grasping the teachings.
  4. Dharanam: Retaining the learned knowledge.
  5. Uhaha: Reasoning and considering the subject matter with logic and examples.
  6. Apoha: Considering the negative consequences of not adhering to the knowledge.
  7. Arthavijnana: Understanding the precise meaning of things.
  8. Tattvajnana: Attaining definitive, certain knowledge.

• The Rarity of Human Birth:

  • While heavenly realms offer more happiness, liberation (Mukti, Moksha) can only be achieved through a human birth.
  • Human birth is incredibly rare and difficult to attain. The text uses ten illustrative examples (like the oven, dice, grain pile, gambling, gems, dream, wheel, moss, yoke, and atom) to emphasize this rarity.

• The Example of the Honey Drop (Madhubindu):

  • This analogy illustrates humanity's foolish attachment to fleeting pleasures (like honey drops) while being unaware of imminent dangers (the white and black rats gnawing at the branch, the pit with snakes below).
  • The human represents us, the tree is the world, the branch is life, the rats are days and nights, the honey drops are sensual pleasures, the pit is the cycle of worldly existence (Samsara), and the snakes are the four lower realms (Gatis). The divine chariot represents the Guru or Dharma, offering salvation.

• The Meaninglessness of Worldly Pleasures (Bhoga):

  • The text argues that worldly pleasures are illusions and mere delusions caused by intoxication with attachment.
  • Life is filled with suffering in childhood (ignorance), youth (passion), and old age (debility).
  • Constant desires and bodily needs (hunger, thirst, sleep) make a person never free from distress.
  • The transient nature of relationships and social status is highlighted, as one can be a father, son, mother, wife, friend, or enemy in different lives. The story of Maheeshvardatta illustrates this vividly, showing how family members can be reborn as animals due to their actions and attachments.

• The Importance of Dharma (Righteousness/Religion):

  • The book asserts that in the face of life's suffering and the transience of pleasures, Dharma is the only true refuge.
  • Dharma offers protection, well-being, and ultimately leads to heaven and liberation.
  • It dispels the notion that Dharma is an opiate, arguing instead that it is the path to true freedom and well-being. Jain Dharma, in particular, is praised for its emphasis on non-violence, truth, forgiveness, and compassion.

• Dharmaradhana as the Life Goal:

  • The ultimate goal should be liberation (Moksha), and the immediate goal should be the practice of Dharma.
  • The pursuit of wealth and status is deemed foolish compared to the pursuit of spiritual liberation.
  • The text emphasizes that spiritual practices, like fasting and adherence to vows, are not inherently difficult but become so due to a lack of consistent practice and proper guidance. With practice and good association, they become easier.

• The Attainment of the Goal:

  • Achieving the goal requires concentration (Pranidhan), action (Pravrutti), and courage to overcome obstacles (Vinaya).
  • The importance of having a clear life goal is stressed, illustrated by the story of a traveler asking for "any station" ticket at a railway station, highlighting the absurdity of living without a defined purpose.

• The Significance of Thought Power:

  • Humans are defined by their ability to think. The text argues that thought is the root of all actions and achievements, from building temples to flying planes.
  • The author shares personal anecdotes of how a single thought led to the creation of numerous books, emphasizing the transformative power of ideas.

• The Story of the Four Pandits:

  • This story illustrates how superficial knowledge without deep contemplation and understanding can lead to erroneous actions and unfortunate situations. The scholars misinterpret scriptures, leading them to embrace a donkey, attach it to a camel, and almost drown trying to catch a leaf.

• Cultivating the Eight Virtues of Intellect: The text concludes by reiterating the importance of developing the eight virtues of intellect to attain true knowledge and, consequently, the goal of life.

In essence, "Jivannu Dhyey" is a profound guide for Jains and seekers of truth, urging them to understand the true nature of life, recognize the ephemeral nature of worldly pleasures, and dedicate themselves to the practice of Dharma as the ultimate path to liberation.