Jain Tattva Digdarshan - Book Summary

This document is a summary of the Jain text "Jain Tattva Digdarshan" by Vijaydharmsuri, published by Yashovijay Jain Granthmala. The book aims to provide a general overview of Jain philosophy and principles.

Here's a breakdown of the key concepts presented in the text:

Introduction to Jainism:

Jainism is known by various names such as Anekantavada, Syadvada, and Arhatdarshan.
The author emphasizes the profound and extensive nature of Jain teachings, acknowledging the limitations of a brief explanation.

The Four Anu-yogas (Sections of Discourse):

Jain doctrine is divided into four main categories, all aimed at the welfare of beings:

Dravyanuyoga (Doctrine of Substance):
- Explains the nature of substances (Dravyas).
- There are six Dravyas:
  - Jivasthikaya (Soul/Living Substance): Defined as the doer of actions, experiencer of their fruits, mover to various destinations based on karma, and liberator from karmic bondage through right knowledge.
  - Dharmasthikaya (Medium of Motion): An incorporeal substance that aids the motion of souls and matter. It has three aspects: Skandha (aggregate), Desha (part), and Pradesha (indivisible unit).
  - Adharmasthikaya (Medium of Rest): An incorporeal substance that aids the stillness of souls and matter. It also has Skandha, Desha, and Pradesha.
  - Akashasthikaya (Space): An incorporeal substance that provides space for souls and matter, existing in both the finite (Loka) and infinite (Aloka) realms. It also has Skandha, Desha, and Pradesha.
  - Pudgalasthikaya (Matter): Encompasses all material substances. It has four aspects: Skandha, Desha, Pradesha, and Paramāṇu (atom).
  - Kāla (Time): A conceptual substance related to change and motion, particularly evident in celestial bodies. It is divided into Utsarpini (ascending) and Avsarpini (descending) periods, each with six divisions called Aras. Time is considered conceptual because its existence is tied to the movement of celestial bodies.
Ganitanuyoga (Doctrine of Mathematics/Cosmology):
- Deals with the description of various islands and oceans in the universe, their proportions, and other cosmological details.
- References texts like Suryaprajñapti and Lokaprakasha for detailed information.
Charaṇakarananuyoga (Doctrine of Conduct):
- Explains the principles of right conduct and asceticism in detail.
- References texts like Āchārānga and Sūtrkrutānga.
Dharmakathānuyoga (Doctrine of Religious Narratives):
- Contains the biographies of great virtuous individuals, the contemplation of which can lead to spiritual upliftment.
- References texts like Jnātādharmakathā and Trishashthishalākāpurushacharitra.

Praise for Jain Literature:

The text quotes Dr. Johannes Hertel, a Western scholar, who praises Jain literature for its impartiality, truthfulness, and natural, delightful style in both Sanskrit and Prakrit.

The Concept of "Shura" (Heroism):

The text mentions that while heroism is essential for national and religious progress, the Jinas (Tirthankaras) were born in Kshatriya (warrior) clans due to their inherent valor.
However, Jainism emphasizes that all castes have equal status in terms of spiritual potential. Any breach of Dharma, regardless of caste, leads to downfall.
It addresses the misconception that Jainism's emphasis on Ahimsa (non-violence) led to national decline, promising to clarify this with the example of King Bharata later.

Pramana (Means of Valid Knowledge) and Naya (Standpoints):

These two are considered essential for understanding the truth of reality.
Pramana:
- Defines Pramana as that which leads to certain knowledge without doubt or error.
- Has two types: Pratyaksha (Direct Perception) and Paroksha (Indirect Perception).
- Pratyaksha has two sub-types: Samvyavaharika (empirical) and Paramarthika (transcendental).
- Samvyavaharika is further divided into Indriyanimittaka (sensory) and Anindriyanimittaka (mental).
- The text discusses the Jain view on sensory perception, particularly the eye being considered apraapya-kari (non-contactual), contrasting it with other schools of thought.
- Paramarthika Pratyaksha is knowledge obtained directly by the soul, divided into Vikala (limited) and Sakala (omniscient). Vikala is further divided into Avadhi (clairvoyance) and Manahparyaya (telepathy). Sakala is Kevala-jnana (omniscient knowledge).
- Paroksha has five types: Pratyabhijñāna (recognition), Smaraṇa (memory), Tark (reasoning), Anumāna (inference), and Āgama (testimony/scripture).
Naya:
- Defines Naya as a particular viewpoint or perspective that grasps a specific aspect of a reality while remaining indifferent to other aspects. If it negates other aspects, it's considered a Nyayābhāsa (fallacious standpoint).
- There are seven Nayas: Naigama, Sangraha, Vyavahāra, Rujusūtra, Shabda, Samabhirūḍha, and Evambhūta.
- These Nayas are broadly categorized into Dravyārthikanaya (substance-oriented) and Paryāyārthikanaya (mode-oriented).
- Despite seeming contradictory, all Nayas together contribute to understanding Jain philosophy, akin to different kings serving a sovereign.

Shraddha (Faith/Right Belief):

One who understands the true nature of things through Pramana and Naya is considered to have Shraddha or Samyaktva (Right Faith).
Samyaktva is the qualification for practicing Dharma.

Dharma (Conduct/Duty):

Dharma is divided into Sadhu-dharma (monastic) and Grihastha-dharma (householder).
- Sadhu-dharma: Encompasses ten virtues: Kshanti (forgiveness), Mardava (humility), Ārjava (honesty), Mukti (non-possessiveness), Tapas (austerity), Samyama (restraint), Satya (truthfulness), Shaucha (purity), Akinchana (non-attachment), and Brahmacharya (celibacy).
- Jain monks take vows of Panchamahavrata (five great vows) before the community, witnessing the Arhats, Siddhas, Sadhus, Devas, and their soul.
- The five great vows (Mula-gunas) are:
  1. Ahimsa Vrata: Non-violence towards all living beings (mobile and immobile) due to ignorance, attachment, aversion, etc.
  2. Sunrita Vrata: Speaking truthful, pleasant, and beneficial words.
  3. Asteya Vrata: Non-stealing.
  4. Brahmacharya Vrata: Celibacy, refraining from sensual indulgence with deities, humans, and animals.
  5. Aparigraha Vrata: Non-possession, detachment from all possessions.
- To protect these vows, there are Uttara-gunas (secondary vows), consisting of five Samitis (careful activities) and three Guptis (controls).
  - Samitis: Iryā (careful movement), Bhāshā (careful speech), Eshana (careful alms-seeking), Ādāna-nikshepana (careful handling of objects), and Prāshthāpanikā (careful disposal of waste).
  - Guptis: Mano (mind control), Vachana (speech control), and Kaya (body control).
- Grihastha-dharma (Householder's Duty): Consists of twelve vows:
  - Five Anuvaratas (minor vows): Lesser vows of Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha.
  - Three Guṇavratas (qualitative vows): Digvrata (limitation of direction), Bhogopabhoga-parimana (limitation of consumption), and Anarthadanda-niruddha (prevention of useless activities).
  - Four Shikshavratas (training vows): Sāmāyika (equanimity for 48 minutes), Deshavakashika (spatial limitation), Paushadha (fasting/observing vows for a day/night), and Atithi-samvibhakta (offering food to monks).

Karma and Liberation:

The soul's inherent nature is pure and blissful, but it becomes obscured by karmic matter.
Liberation (Moksha) is achieved by the complete eradication of karma, leading to the soul attaining the state of Paramatma (Supreme Soul) and experiencing infinite bliss.
The connection between soul and matter is considered beginningless.
There are eight types of core karmas (Mula Karma): Jñānāvaraṇīya (knowledge-obscuring), Darshanāvaraṇīya (perception-obscuring), Vedanīya (feeling), Mohanīya (delusion), Āyuṣkarma (lifespan), Nāmkarma (body-making), Gotrakarma (status-determining), and Antarāyakarma (obstacle).
These have further subdivisions, totaling 158.
The text explains how the removal of Jñānāvaraṇīya karma leads to the five types of knowledge: Mati (sensory), Shruta (scriptural), Avadhi (clairvoyance), Manahparyaya (telepathy), and Kevala (omniscience).
Darshanāvaraṇīya karma has 9 sub-types, including sleep and delusion.
Vedanīya karma is divided into pleasurable and painful.
Mohanīya karma has 18 types, including anger, pride, deceit, greed, passions, and false beliefs.
Āyuṣkarma has four types based on the realm of rebirth (deva, human, animal, hellish).
Nāmkarma (103 types) determines the soul's attributes like species and body.
Gotrakarma determines high or low lineage.
Antarāyakarma (5 types) obstructs charity, gain, enjoyment, etc.
Attachment (Raga) and aversion (Dvesha) lead to the bondage of these eight karmas.
The text contrasts Jain liberation with other philosophical views on liberation.

The Path to Liberation:

Liberation is attained by overcoming the karmic veil.
The soul in the state of liberation possesses infinite knowledge, perception, conduct, and energy.
Jain philosophy differentiates its concept of liberation from other Indian philosophies (Samkhya, Nyaya, Vedanta, Buddhism).
The text emphasizes the absence of a creator God in Jainism, stating that souls experience happiness and suffering based on their own karma.
The importance of meditating on the Vitaraga (those free from attachment and aversion) is highlighted for purifying one's intentions and progress.
Leshyas (Karmic Dispositions): There are six types of Leshyas (Krishṇa, Nīla, Kāpota, Pīta, Padma, Shukla), which influence karmic bondage and the nature of living beings.
The text addresses the reasons for creation, rejecting the notion of an Ishvara (God) as a cause. Instead, it proposes five causes: time, nature, destiny, effort, and karma.
Tapas (Austerities): Twelve types of austerities are mentioned, divided into six external (Anashana, etc.) and six internal (Prāyashchitta, etc.).
Nirjara (Karma Dissipation): This is achieved through austerities. There are two types: Sakāma-nirjara (intentional) and Akāma-nirjara (unintentional). Sakāma-nirjara is practiced by those seeking liberation.
Four Bhavanas (Meditations): Maitri (friendship), Pramoda (joy), Karunya (compassion), and Madhyastha (equanimity) are crucial for spiritual progress.

The Fourteenth Stage of Spiritual Development (Guṇasthāna):

The text outlines the 14 stages of spiritual progress, starting from the householder (Samydagdrashti) and progressing through stages of renunciation to Kevali (omniscient beings).
Kevelis are divided into common Kevalis and Tirthankaras, with Tirthankaras being distinguished by the accumulation of Tirthankara-nama karma, making them free from 18 impurities.

Comparison with Digambara Tradition:

The text notes similarities in fundamental principles between Shvetambara and Digambara traditions (e.g., twenty-four Tirthankaras, six Dravyas, two Pramanas, Syadvada, Navatattva, householder and monastic dharma).
However, it highlights differences in practices, particularly regarding the attire of monks and Tirthankaras (Digambaras believe them to be unclothed, while Shvetambaras believe them to wear clothes).
It mentions the historical lineage of Jain monks and the discontinuation of the Jinakalpi sect, with the Sthavirakalpi sect being prevalent today.
The text also addresses the differing interpretations of the presence of a kachha (loincloth) symbol on the idols of the Tirthankaras.

Ahimsa and its Interpretation:

The author clarifies that the Jain principle of Ahimsa (non-violence) is meant to protect innocent beings from harm without causing them suffering.
It reiterates that this principle does not hinder national progress, citing the example of King Bharata, a great conqueror who also achieved liberation in the same lifetime.

Syadvada (The Doctrine of Manifold Aspects):

Syadvada is explained as Anekantavada, the acceptance of multiple, even contradictory, attributes in a single object from different relative standpoints (e.g., eternal and non-eternal, existent and non-existent).
It asserts that this principle is not unique to Jainism but is implicitly present in other philosophical systems like Samkhya, Nyaya, and Buddhism.

Conclusion:

The author concludes by emphasizing the comprehensive and profound nature of Jain philosophy, which has been preserved for millennia.
The text ends with a prayer for peace and well-being for all.

The document also includes a review of another book by Acharya Vijyendrasuri concerning Ashoka's inscriptions, highlighting its importance in correcting historical inaccuracies. It also briefly reviews other works by the same Acharya on Jainism, the universe, and the travels of Lord Mahavir.