Jain Tattva Digdarshan

Here's a comprehensive summary of the Jain text "Jain Tattva Digdarshan" by Yashovijay Upadhyay Jain Granthamala, Bhavnagar, based on the provided pages:

Introduction and Purpose:

The book, "Jain Tattva Digdarshan" (A Glimpse into Jain Principles), aims to provide a concise overview of Jain philosophy, known by various names such as Anekantavada, Syadvada, and Arhatdarshan. The author acknowledges the profundity of the subject, stating that even learned scholars with long lives find it difficult to fully articulate the infinite and profound nature of reality. Therefore, this work is a humble attempt to present a brief glimpse for the benefit of those who desire the progress of India.

The Four Anu-yogas (Sections of Jain Teachings):

Jain doctrine is divided into four main sections, established by the Tirthankaras for the welfare of all beings:

1. Dravyanu-yoga (Doctrine of Substances): This section deals with the fundamental substances (Dravyas) of the universe. Jainism posits six Dravyas:

   • Jivasthitikaya (Soul/Living Being): The soul is characterized as the doer of actions, the enjoyer of their fruits, the one who travels according to karma, and the destroyer of karma through knowledge. It is the essence of existence.
   • Dharmasthitikaya (Principle of Motion): This is an formless substance that aids the movement of souls and matter. It's compared to water that helps a fish swim.
   • Adharmasthitikaya (Principle of Rest): This is another formless substance that helps souls and matter remain in place. It's like a resting place for travelers.
   • The presence of Dharmasthitikaya and Adharmasthitikaya defines the Loka (Universe), while beyond their reach is Aloka (Non-universe). The abode of liberation (Moksha) is at the end of the Loka.
   • Akashasthitikaya (Space): This formless substance provides space for all other substances, existing in both Loka and Aloka.
   • Pudgalasthitikaya (Matter): This encompasses all material objects with form. It has four divisions: Skandha (aggregate), Desha (part), Pradesh (indivisible part), and Paramanu (atom).
   • Kala (Time): Time is considered a conceptual substance, relevant only where there is movement like that of celestial bodies. It is of two types: Utsarpini (ascending phase of cosmic time) and Avasarpini (descending phase). Each has six divisions called Ara. Tirthankaras appear during these cycles.

2. Ganita-nu-yoga (Doctrine of Mathematics and Cosmology): This section deals with the intricate details of the various continents and oceans of the universe, their measurements, and other cosmological aspects. It references works like Suryaprajapti and Lokaprakash.

3. Charna-karana-nu-yoga (Doctrine of Conduct and Action): This section expounds on the principles of conduct and religious practice in great detail. This will be discussed further in the context of the two types of Dharma. Its detailed exposition is found in texts like Acharanga and Sutrakrutanaga.

4. Dharma-katha-nu-yoga (Doctrine of Religious Narratives): This section contains the lives and stories of great historical figures. Contemplating these narratives can elevate the soul. Examples include Jnana-dharma-katha and Trishashti-shalaaka-purusha-charitra.

Praise from Western Scholars:

The text mentions that Western scholars have praised Jain acharyas as impartial and factual writers. This is attributed to their dispassionate approach. The ability of Jain monks to maintain their conduct, thoughts, and practices according to time, place, and circumstances stems from the teachings of Jinadeva, who attained liberation.

The Importance of Kshatriya Varna:

The text highlights that Tirthankaras were born in Kshatriya families. Kshatriyas are naturally brave and courageous, a quality essential for the progress of the country, society, and religion. However, it's stressed that all four varnas (Brahmin, Kshatriya, Vaishya, Shudra) are equal in their true spiritual nature once their "soul-essence" manifests. While the Kshatriya lineage is considered powerful due to the birth of Tirthankaras, even a Kshatriya will face downfall if they act against Dharma.

Clarification on Ahimsa (Non-violence):

The author addresses a common misconception that the Jain principle of "Ahimsa Paramo Dharma" (Non-violence is the supreme Dharma) has led to the decline of the nation. The text promises to clarify this with the example of King Bharata later, but generally asserts that Ahimsa is to be understood within limits that do not cause harm to innocent beings.

Pramana (Valid Knowledge) and Naya (Standpoint):

The realization of Jain principles relies on Pramana (valid means of knowledge) and Naya (standpoint or perspective).

• Pramana: It's defined as that which helps ascertain reality without doubt or misperception. There are two types:

  • Pratyaksha (Direct Perception): This is further divided into:
    • Saṁvyavaharika (Conventional Direct Perception):
      • Indriya-nimittaka (Sense-dependent): Knowledge gained through the five senses (touch, taste, smell, sight, hearing).
      • Anindriya-nimittaka (Mind-dependent): Knowledge gained through the mind (Manas), called "No-indriya" by Jain scholars.
    • Paramarthika (Absolute Direct Perception): This is the knowledge obtained without the aid of senses or mind.
  • Paroksha (Indirect Perception): This includes five types: Pratyabhijna (recognition), Smarana (memory), Tarka (reasoning), Anumana (inference), and Agama (scriptural authority). The text notes that while some traditions don't consider the first three as separate Pramanas, Jain scholars have strong arguments for their inclusion. Upamana (analogy) is considered part of Pratyabhijna.

• Naya: This refers to a specific perspective or viewpoint that grasps a part of reality while remaining indifferent to other aspects. If it denies other aspects, it becomes a Nayabhas (fallacious standpoint). There are seven types of Naya:

  1. Naigama: Considers both the general and specific aspects of a substance and its modifications.
  2. Sangraha: Primarily focuses on the general aspect of a thing.
  3. Vyavahara: Primarily focuses on the specific aspect of a thing.
  4. Rjusutra: Considers only the present moment, disregarding the past and future.
  5. Shabda: Understands a single meaning through various synonyms.
  6. Samabhirudha: Differentiates meaning based on the specific word or synonym used.
  7. Evambhuta: Considers something as it is, performing its inherent function. These Nayas are categorized under Dravyarhtikanaya (substance-oriented perspective) and Paryayarthikanaya (modification-oriented perspective). Despite appearing contradictory, they collectively explain Jain philosophy.

Dharma (Religion) and its Divisions:

A person who understands the true nature of substances through Pramana and Naya is considered faithful and attains Samyaktva (right faith). Only those with Samyaktva are qualified for Dharma, which is divided into:

• Sadhu-dharma (Monastic Dharma): This is characterized by ten virtues: Kshanti (patience), Mardava (humility), Arjava (straightforwardness), Mukti (liberation from desire), Tapas (austerity), Samyama (self-control), Satya (truthfulness), Shaucha (purity), Akinchana (non-possession), and Brahmacharya (celibacy).

  • Jain monks take vows of Panchamahavrata (five great vows) before the assembly, dedicating themselves to these virtues for the welfare of their souls. The Panchamahavrata are:
    1. Ahimsa Vrata (Vow of Non-violence): Refraining from violence to living beings (mobile and immobile) due to negligence or harmful intent.
    2. Sunrita Vrata (Vow of Truthfulness): Speaking pleasant, beneficial, and truthful words.
    3. Asteya Vrata (Vow of Non-stealing): Not taking what is not freely given.
    4. Brahmacharya Vrata (Vow of Chastity): Abstinence from all forms of sensual indulgence.
    5. Aparigraha Vrata (Vow of Non-possession): Renouncing attachment and possession of all things.
  • To protect these vows, there are Uttar-gunas (secondary virtues), comprising five Samitis (careful conduct) and three Guptis (control).
    • Samitis: Iryas-samiti (careful walking), Bhasha-samiti (careful speech), Eshana-samiti (careful alms-seeking), Adana-nikshepana-samiti (careful handling of objects), and Pratishthapana-samiti (careful disposal of waste).
    • Guptis: Mano-gupti (control of mind), Vachana-gupti (control of speech), and Kaya-gupti (control of body).

• Grihastha-dharma (Layperson's Dharma): This consists of twelve vows:

  • Pancha Anu-vrata (Five Minor Vows): These are lesser vows corresponding to the Panchamahavrata for laypeople.
  • Three Guna-vrata (Three Augmenting Vows): These support and strengthen the Anu-vrata.
  • Four Shiksha-vrata (Four Training Vows): These are practices that help laypeople progress towards monasticism.

Karma and Liberation:

The soul's original nature is pure and blissful, but it becomes veiled by karmic matter (pudgala). When this karmic veil is completely removed, the soul attains the state of a liberated being (Siddha), possessing infinite knowledge, perception, conduct, and energy.

Jainism explains the bond of karma as beginningless. Just as gold can be purified from impurities, the soul can be freed from karma through diligent effort and right meditation.

There are eight types of root karmas, with 158 sub-types:

1. Jnana-varaniya (Obscuring knowledge)
2. Darshana-varaniya (Obscuring perception)
3. Vedaniya (Perience of pleasure/pain)
4. Mohaniya (Deluding)
5. Ayushya (Lifespan)
6. Nama (Characteristic)
7. Gotra (Status/Lineage)
8. Antaraya (Obstruction)

• Knowledge (Jnana): The removal of the five Jnana-varaniya karmas leads to the attainment of five types of knowledge: Mati-jnana (sensory knowledge), Shruta-jnana (scriptural knowledge), Avadhi-jnana (clairvoyance), Manahparyaya-jnana (telepathy), and Kevala-jnana (omniscience). Kevala-jnana is the ultimate and all-encompassing knowledge.

• Perception (Darshana): Similarly, the removal of Darshana-varaniya karmas leads to the realization of perception. There are nine sub-types of Darshana-varaniya.

• Mohaniya Karma: This is a significant karma, comprising 28 sub-types related to anger, pride, deceit, greed, infatuation, aversion, and various forms of delusion.

• Ayushya Karma: Determines the lifespan and type of birth (celestial, human, animal, hellish).

• Nama Karma: Influences the characteristics and qualities of a being.

• Gotra Karma: Determines one's social status or lineage.

• Antaraya Karma: Creates obstacles in performing charitable acts, gaining wealth, enjoying possessions, and using one's energy.

Bondage of karma occurs due to passion (Raga) and aversion (Dvesha).

Liberation (Moksha):

When the karmic veil is entirely removed, the soul becomes a Siddha and experiences infinite, unblemished bliss. Jainism's concept of liberation is unique, emphasizing the soul's intrinsic nature rather than merging with a supreme being (as in some other philosophies). The text contrasts Jain liberation with the views of Sankhya (separation from Prakriti), Nyaya (cessation of suffering), Vedanta (union with Brahman), and Buddhism (cessation of aggregates and desires).

The text also mentions the importance of tapas (austerities) for karma destruction, which leads to nirjara (shedding of karma). Sakaam nirjara (intentional karma destruction) is crucial for liberation.

Leshya (Aura/Disposition):

The state of the soul's disposition is described by six Leshya (auras): Krishna (dark), Nila (blue), Kapota (greyish-blue), Pita (yellow), Padma (reddish-pink), and Shukla (white). These leshyas are influenced by passions and affect karma bondage. The text emphasizes the importance of cultivating the Shukla leshya by worshipping the Vitaraga (those free from attachment and aversion) to purify one's disposition.

Causes of Karma Bandhana:

There are four primary causes for the bondage of karma:

1. Mithyatva (False Belief): Misunderstanding reality, mistaking the unreal for the real.
2. Pramada (Negligence/Carelessness): Engaging in intoxicating substances, sensual pleasures, anger, sleep, gossip, etc.
3. Avirati (Non-restraint): Acting without adherence to religious boundaries.
4. Yoga (Activity): Mental, verbal, and physical activities that lead to karma.

The Path to Liberation:

Jainism outlines a path through 14 stages (Guna-sthana), from false belief to omniscience and liberation. The first few stages involve partial or full restraint, leading to the path of renunciation followed by monks. The ultimate stages represent the attainment of omniscience and liberation. Tirthankaras are distinguished by their exceptional karmic merit, enabling them to achieve omniscience and guide humanity.

The Twelve Angas of Jain Scripture:

The teachings of the Tirthankaras are compiled in twelve Angas. Currently, eleven are extant, with the twelfth, Drishtivada, no longer available. The text mentions the acceptance of these scriptures by both the Shvetambara and Digambara traditions, although there are differences in practice and interpretation, such as the nature of ascetics (clothed vs. unclothed).

The Nature of Reality:

From the perspective of Dravyarhtikanaya, the universe is beginningless and endless. No external creator or controller exists; souls experience happiness and sorrow solely based on their own karma. The text critiques the concept of a creator God, emphasizing the self-sufficiency of the soul and the importance of personal effort.

The Five Causes of Action:

Jainism posits five causes for any action or event:

1. Kala (Time)
2. Svabhava (Inherent Nature)
3. Niyati (Destiny/Fate)
4. Purushakara (Effort/Human Agency)
5. Karma (Past Actions) The text uses analogies to illustrate the interdependence of these causes, emphasizing that none can operate in isolation for a successful outcome.

The Goal of Jain Practice:

The ultimate aim of both monastic and lay Jain practices is the destruction of karma and the attainment of liberation. If liberation is not achieved, good karma leads to rebirth in celestial realms. Otherwise, rebirth occurs in the human realm, animal kingdom, or hellish realms, depending on the quality of one's actions.

Conclusion:

The book concludes with prayers for peace and a strong emphasis on the principle of Ahimsa as the foundation of all Jain practices. It reiterates the importance of understanding the nuances of Jain philosophy and the need to overcome laziness (pramada) to progress spiritually. The text highlights the scientific depth of Jain teachings, even in ancient times, by their understanding of life in subtle forms.