Jain Vidyache Vividh Aayam Part 02

Here is a comprehensive summary of the Jain text "Jain Vidyache Vividh Aayam Part 02" by Nalini Joshi, covering the key themes and discussions presented in the provided pages:

Overall Scope:

This book, "Jain Vidyache Vividh Aayam Part 02" (Various Dimensions of Jain Knowledge Part 02), is a collection of reflective essays written and edited by Dr. Nalini Joshi. It delves into diverse aspects of Jain philosophy and literature, drawing from talks originally broadcast by Akashvani Pune and articles published in Jain periodicals. The book aims to provide a clear and accessible understanding of core Jain concepts and their rich literary heritage.

Key Themes and Chapters:

The book is structured into several chapters, each exploring a distinct facet of Jainism:

1. Jain Philosophical Contemplation (Jain Tattva Chintan) - Sections 1 to 4:

   • The Religion Propounded by Tirthankaras: This section clarifies that Jainism is an independent religion, not a branch of Hinduism. It defines a 'Jin' as a person who has conquered inner passions like attachment and aversion through pure conduct. Jainism is presented as a Shramanic tradition. The religion is described as eternal, with Tirthankaras (like Rishabhdev and Mahavir) as its promulgators. The core principles are highlighted as Ahimsa (non-violence), Samyam (restraint), and Tap (austerity). The text emphasizes that true religion is about embodying virtues like forgiveness, humility, truthfulness, purity, and self-control, and that violence in the name of religion has no place. The foundation of religion is faith, and its ultimate goal is liberation (Moksha).
   • Concept of the Soul (Jeev-Vichar): Every religion has two aspects: philosophy and practice. Philosophy is the "soul," and practice is the "body." Jainism, like other Indian philosophies, categorizes reality into Jeev (soul/consciousness) and Ajeev (non-soul/matter). The soul is eternal, independent, and characterized by consciousness (knowledge and perception). Jeevas are divided into Samsari (those in the cycle of birth and death) and Mukta (liberated souls). Samsari Jeevas are further classified into Tras (mobile beings) and Sthavar (immobile beings). Sthavar beings are those whose bodies are elements themselves (earth-bodied, water-bodied, fire-bodied, air-bodied, vegetation-bodied), each possessing only the sense of touch. Tras beings are classified by their number of senses, from two-sensed (like worms) to five-sensed beings (like humans, gods, and lower-world beings), with humans possessing mind and intellect. The text mentions the concept of 'Nigod' (microscopic organisms) and the 84 lakh species of life, emphasizing that the human birth offers the greatest potential for spiritual progress but also the greatest capacity for destructive actions.
   • Concept of Non-Soul (Ajeev-Vichar): The universe, according to Jainism, is a collection of six substances: Jeev, Dharma, Adharma, Akash, Kaal, and Pudgal. The latter five are Ajeev.
     • Pudgal (Matter): Composed of atoms (paramanu), Pudgal forms all inert matter. Atoms possess touch, taste, smell, and color. The Jain concept of atoms is compared to Greek philosophy. Aggregates of atoms are called 'Skandhas'. Subtle Pudgals form karma.
     • Dharma and Adharma: These are not ethical terms but substances that pervade the universe. Dharma aids motion (like water aiding fish), and Adharma aids inertia/stationarity (like shade aiding travelers). They are the underlying principles of movement and rest.
     • Akash (Space): It provides space for all substances. It is divided into Lokakash (space containing the universe) and Alokakash (empty infinite space).
     • Kaal (Time): It is the cause of change and continuity. It has no dimensions but exists as a continuous flow, enabling us to perceive changes and identify objects over time. The first five substances (Jeev, Dharma, Adharma, Akash, Pudgal) are also called 'Astitikaya' (having a body/form).
   • Special Thoughts from Uttaradhyayana: The Uttaradhyayana Sutra is presented as a seminal Jain text, comparable to the Bhagavad Gita, Dhammapada, or Bible in its importance. It is considered the direct word of Mahavir. The text highlights the rarity of obtaining human birth, hearing the true Dharma, having unwavering faith, and possessing the strength for restraint. It warns against accumulating karmic impurities through attachment and aversion, comparing it to eating soil. The analogy of a traveler building a house on the way to their destination is used to illustrate the danger of getting sidetracked by worldly pleasures from the goal of spiritual welfare. Death is portrayed as an inevitable force that strikes unexpectedly, and only karma accompanies the soul. The text criticizes rituals and sacrifices as insufficient for salvation, emphasizing the importance of one's own actions and self-awareness. It strongly denounces the caste system, stating that one becomes a Brahmin or a Kshatriya by their deeds, not by birth.

2. The Jain Concept of Rebirth (Jain Darshanatil 'Punarjanma' Sankalpana): Jainism, despite being considered 'Nastik' (atheistic) in some contexts, fully accepts the concepts of Karma-siddhanta (theory of karma) and Punarjanma (rebirth). Because the universe is considered eternal and without a creator God, these concepts gain paramount importance. Karma is understood as subtle 'pudgal' (matter) that binds the soul through passions like 'kashaya' (anger, pride, deceit, greed) and 'leshya' (subtle energies). The cycle of birth and death is the continuous process of rebirth. Jainism categorizes five types of bodies: Audarik (gross physical), Vaikriyik (transformable), Aharak (embodying thought-forms), Taijasa (fiery/energetic), and Karmic (subtle karmic body). The Karmic body is the fundamental one responsible for rebirth. Rebirth is determined by one's past karma. The text mentions 'Jatismaran' (memory of past lives) as a form of knowledge that can occur in humans and animals due to the purification of 'leshya' and 'adhyavasaya' (dispositions). This personal experience is presented as evidence for rebirth, alongside its mention in Jain literature, Buddhist Jataka tales, and Patanjali's Yoga Sutras. The fourteen stages of spiritual development ('Gunsthan') also relate to the remembrance of past lives. 'Avadhi' and 'Keval' knowledge holders can perceive others' past and future lives.

3. Who is a 'Veer' in Mahavir's View?: This section focuses on Lord Mahavir's teachings on the meaning of 'Veer' (hero or valorous one). It begins with a brief biographical account of Mahavir's birth, life, attainment of Kevalgyan (omniscience), and Nirvana. His teachings, collected in the Agam Sutras, were initially transmitted orally before being compiled. Mahavir uses the term 'Veer' not for a warrior on the battlefield but for a wise, discerning monk dedicated to spiritual conquest. This spiritual victory is achieved through the path of Ahimsa. Such 'Veers' are powerful because they overcome obstacles in their spiritual journey. Their valor lies in their restraint and their meticulous care for all living beings, including the one-sensed (elements) and mobile beings. This vigilance extends to every action, from eating to excretion, ensuring no harm is caused. Unlike ordinary heroes who capture enemies, these spiritual 'Veers' liberate beings from bondage through their teachings. They neither tolerate 'arati' (discontent) in their practice nor 'rati' (attachment) in non-restraint, maintaining equanimity. They practice austerity, consume minimal food, and live by alms. A true 'Veer' is always alert to Ahimsa and free from animosity. They are described as 'Atmagupta' (self-protected), like a skilled general, mastering inner enemies like anger, ego, deceit, and greed. They are 'Kshetrajna' (knower of the field), akin to understanding the battlefield and strategy. Mahavir emphasizes that the spiritual path is solitary, and a true 'Veer' does not turn back from the path, regardless of its difficulty. The text concludes by highlighting that the Tirthankara himself embodied these qualities of a 'Veer' through his constant adherence to Ahimsa.

4. Meeting Mahavir Through Mahavir Vani: This section provides a deeper exploration of Mahavir's teachings as preserved in the Agam Sutras, specifically focusing on the Acharaanga Sutra and Sutrakrutanga Sutra.

   • Acharaanga Sutra: Described as a "living guide" for realizing the goal of spiritual progress through Ahimsa. Its language is compared to the Upanishads, emphasizing practical, goal-oriented living rather than complex philosophical discussions. It focuses on the "how-to" of spiritual practice in every aspect of life.
   • Sutrakrutanga Sutra: This text presents Mahavir's engagement with other philosophical viewpoints. It refutes various doctrines like fatalism, nihilism, creationism, and discusses different schools of thought (Panchkhadi, Shashtabhutavadi, Advaitavadi). The arguments are presented firmly but without harshness or ridicule, reflecting an anekantavadi (many-sided) perspective. The dialogues within this text provide insights into the philosophical debates of the time.
   • Sthananga and Samavayanga: These are encyclopedic texts cataloging various aspects of knowledge, from numbers and their significance to cultural, historical, and geographical information.
   • Vyakhyaprajnapti (Bhagavati): This extensive text, composed of dialogues and question-answer sessions between Mahavir and his disciple Gautam Ganadhar, is historically significant. It sheds light on the teachings of Parsvanath, Mahavir's predecessor, and provides details of Mahavir's monastic retreats (Varshavas). It also narrates the life of Mahavir's opponent, Goshalak, and mentions various kingdoms of ancient India.
   • Jnatyadharmakatha: This text contains symbolic illustrations and long stories that reveal Mahavir's connection with the common people. It explains the eight karmas using analogies and offers moral lessons on practicing the five great vows.
   • Upaasakadasha: This text focuses on the dharma of lay followers, detailing how individuals from various social strata embraced Jain principles.
   • Antagada-dasha-sutra: This text is often read during Paryushana and contains interesting stories, including the narratives of Arjunmali and Bandhumati, and references to characters from the Mahabharata.
   • Vipaaka-shrut: This text illustrates the consequences of good and bad karma through stories.
   • Uttaradhyayana Sutra: Considered the culmination of Mahavir's multifaceted genius, it covers philosophy, cosmology, karma, knowledge, stories, dialogues, and rules of conduct.

The chapter concludes by noting that Jain tradition does not believe in avatars and that while Mahavir will not reappear, his teachings continue to offer guidance.

5. A Brief Introduction to Jain Literature: Jain scholars have produced a vast body of literature in various Indian languages over many centuries. Mahavir's initial teachings were in Ardhamagadhi, which was preserved orally for about 200 years before being written down. Over time, linguistic changes occurred, and new texts were added. The Shvetambara tradition recognizes 45 such texts as "Mahavir Vani," though the Sthanakavasi sect accepts 32. The Digambara tradition primarily wrote in Shauraseni and later in Sanskrit and Apabhramsha. Their early texts are theoretical, philosophical, and ethical. Sanskrit became a prominent language for commentary, philosophical treatises, biographies, and puranas. Shvetambara scholars also began writing in Maharashtri from the 4th century CE, producing Jain Ramayanas (like Paumachariya), biographies, epic poems, and many didactic stories. This "Jain Maharashtri" is distinct from that used by non-Jains, influenced by Ardhamagadhi. A significant project is underway to translate Jain Maharashtri and Ardhamagadhi stories into Marathi. The text highlights the significant contributions of Jain poets to early Kannada and Gujarati literature. In summary, Jain literature has enriched Indian literary heritage through Sanskrit and various Prakrit languages, often retaining the essence of oral traditions even in written form.

6. What is Prakrit? Why Should Jains Learn Prakrit?: Prakrit refers to the vernacular languages spoken in India from around 500 BCE to 1200 CE, distinct from classical Sanskrit. While Sanskrit was the language of knowledge for the elite, Prakrit was the language of the masses, women, and daily life. These languages were more flexible grammatically and rich in vocabulary due to regional and professional variations. Mahavir chose Ardhamagadhi for his teachings to reach the common people, breaking the monopoly of Sanskrit. The Pali language, used by Buddha, is similar to Magadhi. The text emphasizes that Prakrit languages are the true mother tongues of Indians. Jainism has a rich tradition of literature in Ardhamagadhi, Shauraseni, Maharashtri, and Apabhramsha. Maharashtri, in particular, is a treasure trove of stories. Learning Prakrit is encouraged for Jains to connect with their religious heritage and understand the linguistic evolution of modern Indian languages.

7. The Treasury of Stories in Jain Literature: Jain literature is abundant with stories in various genres and languages, primarily Sanskrit, Prakrit, and Pali. While Pali is related to Magadhi, Prakrit encompasses a broader range of vernaculars. Jain literature, spanning 15 centuries, is rich in narratives that convey philosophical and ethical teachings. Stories are classified in various ways, including Satkatha (virtuous stories), Akatha (non-virtuous stories), and Vikatha (corrupting stories). They are also categorized by their focus: Dharmakatha (religious), Arthakatha (worldly pursuits), and Kamkatha (love/desire). The text notes that Jain storytellers employed devices like dialogue, wit, riddles, proverbs, and poetry to make their narratives engaging. The Jnatyadharmakatha is highlighted for its stories explaining Jain principles through relatable narratives, often featuring prominent female characters. Stories from the Uttaradhyayana Sutra are also mentioned for their engaging dialogues and narratives. Jain literature also includes numerous illustrative stories (drishtantas) used to explain complex concepts, often highlighting the rarity of human birth. The text also mentions the emergence of Chanakya's stories within Jain literature and their subsequent compilation. The period of the 11th-12th centuries is considered a golden age for Jain narrative literature, with the creation of story collections like Kathakosha and Manoramakatha. The book also touches upon various story types and their categorization by scholars like Haribhadra.

8. Some Important Observations on Jain Prakrit Literature: This section provides a scholarly overview of Jain literature in Prakrit and Sanskrit.

   • Shvetambara literature is predominantly in Ardhamagadhi, Jain Maharashtri, and Apabhramsha. Ardhamagadhi texts are mainly the 45 Agam Sutras. Jain Maharashtri literature (3rd-15th century) includes epics, stories, biographies, and didactic works.
   • Digambara literature is rich in Shauraseni and Apabhramsha, with early theoretical works in Shauraseni and later puranas and biographies in Apabhramsha.
   • Tattvarthasutra by Umaswati (4th century CE) is the first Jain Sanskrit text accepted by both traditions. Sanskrit then became a major medium for Jain philosophical commentaries and literary works.
   • Ardhamagadhi texts like Acharaanga, Sutrakrutanga, Rishibhashita, and Uttaradhyayana are considered the oldest samples of the language. While Shauraseni might be older as a spoken language, Ardhamagadhi appears earlier in written literary samples.
   • The 45 Ardhamagadhi Agam Sutras were compiled between 500 BCE and 500 CE, with many being later compositions by scholars.
   • The Digambara tradition considers Shvetambara Agamas as altered and incomplete, leading them to compose new scriptures in Shauraseni based on the memory of the ancient 'Drishtivada'.
   • Agam Sutras are classified into Anga, Upanga, Mul-sutra, and Cheda-sutra by Shvetambaras, and into four Anuyogas (Prathmanuyoga, Karananuyoga, Charananuyoga, Dravyanuyoga) by Digambaras.
   • The Digambara tradition is credited with being the first to bring Jain doctrinal literature into written form with texts like Shatkhandagam.
   • While Shvetambara Agamas display a variety of subjects (from philosophical to encyclopedic and narrative), Digambara Shauraseni works are primarily theoretical.
   • The chapter highlights specific significant works like Paumachariya (Jain Ramayana), Vasudevahindi (early travelogue), Haribhadra's works (Dhurtakhyana, Samaraichchaha), Kuvalayamala, and works by Yogi-ndudev.
   • The contribution of Jain authors to early Kannada, Marathi, and Gujarati literature is acknowledged.
   • The author emphasizes the linguistic journey from Ardhamagadhi and Shauraseni to modern Indian languages, made possible through Jain literature.
   • The rich narrative literature, especially in Jain Maharashtri, offers many unique and engaging stories. However, some stories are considered repetitive or overly focused on asceticism and rebirths.
   • Digambara Shauraseni texts are primarily philosophical and spiritual.
   • Jain contributions to Indian philosophy are noted through Tattvarthasutra and Sammatitarkam.
   • The text points out a lack of significant scientific or technical literature in Prakrit, with most such works being in Sanskrit and by non-Jains.
   • Prakrit grammar and prosody studies are mentioned as areas where Jain scholars made significant contributions.
   • The chapter concludes with observations on modern Jain literature in Marathi, noting that while many Marathi writers are Jain by birth, their works are not always distinctly "Jain literature" but rather literature by Jain individuals. A call for impartial critical review of contemporary Jain literature's contribution to the mainstream Marathi literary landscape is made.

9. The Treasured Words of Rishis (Jainon ne Japleli Rishivachane): This essay introduces the Isibhashiyai (Rishibhashita), an Ardhamagadhi text considered highly liberal and valuable. This collection compiles the sayings of 45 "Rishis" (sages), representing diverse philosophical traditions in ancient India. According to Jain tradition, these Rishis lived during the eras of Arishtanemi, Parsvanath, and Mahavir. Interestingly, only two Rishis are explicitly identified as Jain (Vardhaman and Parsva). Three are associated with Buddhism (Vajjiputt, Mahakashyap, Sariputt). Many names are prominent in Vedic tradition (Narad, Vyas, Yagyavalkya, etc.), with their teachings found in Upanishads, Mahabharata, and Puranas. Other Rishis belong to the Shramanic traditions like the Ajivikas. The text highlights that these are not fabricated characters but real individuals from ancient times. The Parsva section discusses core Jain principles like Chatur-yama Dharma, karma, and ethical conduct. The concept of the universe as eternal and constantly changing is mentioned, along with the soul (Jeev) and matter (Pudgal) as dynamic. The idea of "spiritual agriculture" is presented metaphorically, with the soul as the field, austerity as the seed, restraint as the plow, and Ahimsa-Samiti as the oxen. This spiritual farming is open to all castes. The sayings of various Rishis are briefly summarized, including opposition to displaying ascetic powers (Indranaga), transforming desire into aversion (Dvaipayana), analyzing pleasure and pain (Sariputta), viewing the universe as real and eternal (Shri Giri), the negative consequences of anger (Tarayana), the importance of constant alertness (Uddalaka), the significance of forgiveness and sweet speech (Rishigiri), the impact of words and actions (Aruna), and the value of listening and inner purity (Narada). The essay concludes by emphasizing that this collection of thoughts, preserved by Jains with a broad perspective, is a precious heritage for all Indians, transcending sectarian boundaries.

In essence, the book "Jain Vidyache Vividh Aayam Part 02" offers a multifaceted exploration of Jainism, covering its fundamental philosophical tenets, its rich literary tradition with a focus on Prakrit and its narratives, the life and teachings of Lord Mahavir, and the historical context of Jain thought within the broader Indian philosophical landscape. It highlights the emphasis on non-violence, restraint, austerity, karma, rebirth, and the pursuit of liberation as central to the Jain path.