Jainism Reader II Doosara Kadam - Book Summary

This Jain text, "Doosara Kadam: Jainism Reader II" by Surbhi Sethi, published by Maitree Samooh, serves as an introductory guide to key Jain principles and practices. It aims to educate readers on the fundamental aspects of Jainism, presented in an accessible manner, likely for a younger audience or those new to the faith.

Here's a comprehensive summary of its content, organized by the sections presented in the text:

Core Jain Concepts and Devotional Elements (Pages 3-4):

Namokar Mantra: The text begins with the recitation and transliteration of the Namokar Mantra, emphasizing its significance in bowing to the five supreme personalities (Arihantas, Siddhas, Acharyas, Upadhyayas, and Sadhus). It highlights the mantra's ability to attract positive vibrations and repel negative ones.
Four Auspiciousness (Chattari Mangalam): It outlines the four auspicious entities: Arihantas, Siddhas, Sadhus, and the Dharma taught by Kevalis (Arihantas).
Four Supreme Ones (Chattari Loguttama): Similarly, it identifies Arihantas, Siddhas, Sadhus, and the Dharma taught by Kevalis as the four supreme beings/principles in the universe.
Four Shelters (Chattari Sarannam Pavvajjaami): The text presents Arihantas, Siddhas, Sadhus, and the Dharma taught by Kevalis as the four refuges one can seek.

Diversity of Life and Ethical Conduct (Pages 5-7):

Diversity of Life: Jainism recognizes a wide variety of life forms in the universe, emphasizing respect for all.
Worldly Beings (Sansaarik Jeev): These are classified into two main categories:
- Sthaawar Jeev (One-Sensed Beings): These beings have only the sense of touch and lack locomotion. They are further divided into five types based on their body composition:
  - Prithvi-kaayik Jeev (Earth-bodied): Beings whose bodies are made of earth (e.g., soil, sand).
  - Jal-kaayik Jeev (Water-bodied): Beings whose bodies are made of water (e.g., water, dew).
  - Agni-kaayik Jeev (Fire-bodied): Beings whose bodies are made of fire (e.g., flames).
  - Vaayu-kaayik Jeev (Air-bodied): Beings whose bodies are made of air (e.g., wind).
  - Vanaspati-kaayik Jeev (Vegetation-bodied): Beings whose bodies are made of vegetation (e.g., trees, plants). Sthaawar beings can also be categorized as Baadar (coarse) or Sookshma (minute).
- Tras Jeev (Mobile Beings): These beings have two, three, four, or five senses and possess the power of locomotion.
  - Dwindriya (Two-sensed): e.g., worms.
  - Treindriya (Three-sensed): e.g., ants.
  - Chaurindriya (Four-sensed): e.g., flies.
  - Panchendriya (Five-sensed): These are further categorized into Human Beings, Tiryanch Beings (animals), Heaven Beings, and Hell Beings. Tiryanch five-sensed beings are further divided into aquatic, terrestrial, and flying organisms.
Saeni Jeev (Mindful Beings) vs. Asaeni Jeev (Mindless Beings): Saeni beings are capable of learning and receiving teachings (humans, heavenly beings, hell beings, some animals), while Asaeni beings are not (one to four-sensed beings, some animals).
Ethical Reminder: The text stresses the importance of not harming Tras life forms for pleasure and avoiding unnecessary damage to Sthaawar life forms.

The Five Great Vows (Paanch Mahavratas) as Abstinence from Five Infirmities (Paanch Paap) (Pages 8-13):

The book details the "Five Infirmities" (Paanch Paap), which are immoral practices that weaken character, and the corresponding virtues that counter them. Each infirmity is explained in terms of how it manifests through mind, speech, and body, followed by an ethical commitment to its corresponding virtue.

Himsa (Injury/Violence) vs. Ahimsa (Compassion/Non-violence): Himsa is defined as causing harm or suffering. The text advocates for Ahimsa in all actions, love for all beings, and refraining from causing hurt.
Jhoot (Lying) vs. Satya (Truth): Jhoot is giving false information with intent to deceive. The text promotes Satya in all actions, avoiding lies and deceit.
Chori (Stealing) vs. Achaurya (Non-stealing): Chori is taking another's property without permission. The text encourages Achaurya, meaning not using another's property or ideas without consent.
Kusheel (Impurity/Unfaithfulness) vs. Brahmacharya (Purity in Relations): Kusheel is immorality and impurity in relationships. The text emphasizes Brahmacharya, maintaining moral purity in thought and conduct.
Parigrah (Possessiveness/Excessiveness) vs. Aparigrah (Non-possessiveness/Moderation): Parigrah is the excessive desire to possess or accumulate more than needed. The text promotes Aparigrah, desiring and gathering only what is needed.

The Four States of Existence (Gati) (Pages 14-15):

Four Gati: The text introduces the four states into which a living being can be reborn: Human State (Manushya Gati), Tiryanch State (Animal/Lower Life Form State), Heaven State (Dev Gati), and Hell State (Narak Gati).
Description of States: Brief descriptions of each state are provided, highlighting the suffering in Hell, the enjoyments and eventual sadness of parting with wealth in Heaven, the varied lives of Tiryanch beings, and the potential for spiritual growth in the Human State.
Deciding Destiny: The text emphasizes that deeds and conduct in previous lifetimes determine one's rebirth.
- Human State: Decided by contentment, simplicity, and compassion.
- Tiryanch State: Resulting from meanness, selfishness, cheating, pride, and superiority complex.
- Heaven State: Achieved by practicing control of senses.
- Hell State: For those indulging in the five infirmities, four passions (Kashayas), and excessive accumulation.
Significance of Human Birth: The text underscores the unique value of human birth for acquiring right faith, right knowledge, and practicing a virtuous, compassionate life, which leads to Moksha (liberation) and an end to the cycle of rebirth.

Jain Temple and its Components (Pages 16-23):

Jain Mandir (Temple): Presented as a place of worship for God (Jin), aspiring for a virtuous life, understanding mistakes, and cleansing the soul.
Mandir Shikhar (Temple Spire): The highest point, indicating the temple's presence.
Kalash (Finial): An ornament, often gold, believed to be a conductor of cosmic energies.
Jain Dhwaja (Jain Flag): A five-colored flag representing the Panch Parmeshthis and the spread of Dharma.
Maanastambh (Pillar of Pride/Honor): A tall tower with four Jin idols facing the cardinal directions. It symbolizes the need to shed pride and look upwards towards spiritual ideals.
Jinbimb/Idol: A mirror reflecting ideals, representing Jin, who has achieved the highest way of life. Idols encourage understanding, love, and compassion. Tirthankara idols depict detachment, meditation, and peace.
Garbh Grah (Sanctum Sanctorum): The inner sanctum where the idol is placed, considered an energy resource that positively influences devotees through resonant energies.
Space for Parikrama (Circumambulation): The practice of walking three rounds clockwise around the idol, signifying devotion in thought, speech, and action, reverence by all three worlds, and the pursuit of the Three Jewels (Right Faith, Right Knowledge, Right Conduct).
Ghanti (Bell): Purifies the temple space for concentration and its "Om" sound is believed to remove impure thoughts.
Dravya Peti: A box for offerings (rice, cloves mixture) made after reciting "Argha" for individual idols.
Daan Peti (Donation Box): Symbolizes lessening greed and worldly desires, promoting purity and a good heart through selfless giving.
Temple Objects:
- Art Works: Mirror mosaics, oil paintings, and engravings depicting Jain stories and philosophy.
- Book Shelf: For storing Puraans, Jain philosophy, and Pujan books (Jinvaanni).
- Jinvaanni Stand: For holding scriptures respectfully.
- Chataai (Mat): Made of cotton or wooden sticks, used for sitting after ensuring no insects are harmed. It's also described as an energy insulator.
- Jinvaanni: Jain scriptures, shown due respect with offerings (Dravya) and recitations.

Daily Rituals and Practices (Pages 23-28):

Dev Darshan (Worship/Visiting the Temple): A daily activity of surrendering to Jinendra Dev. It involves greeting, bowing, reciting prayers (Stuti), offering rice grains (symbolizing purity, integrity, unbrokenness), and performing Kaayotsarg (reciting Namokar Mantra nine times). It's described as nullifying negative actions and pride.
Abhishek (Ritual Bathing): Bathing the idol with pure water while chanting mantras. The charged water (Gandodak) is applied to the head, signifying making life simple and pure by cleansing bad qualities.
Pujan (Devotional Service): Singing the qualities of Jin, Guru, and Shaastr with pure thoughts, speech, and body. It involves specific colored clothing (white, pink, yellow, saffron) representing pure states of mind and the use of eight symbolic substances. Pujan aims to lessen worldly desires, pride, and ignorance.
Arti (Vigila): Expressing affection for Jin through devotional singing with lit diyas, immersing in devotion (Bhakti), and experiencing supreme love and compassion.
Rosary (Japa Mala): A string of 108 beads used for repeating positive intentions and mantras, like "Om" and the Namokar Mantra.
Samaayik (Equanimity/Meditation): The practice of concentrating on the self by controlling mind, speech, and body, allowing for introspection and a balanced sense of being.
Swaadhyaay (Scriptural Study): Reading scriptures for inspiration, to remove ignorance and worldly bondages, and to follow the path of love and compassion.

Meri Bhaawana (My Musings/Aspirations) (Pages 29-34):

This section is a collection of devotional verses and aspirational reflections, summarizing the desired internal state and conduct of a Jain follower.

Reverence for Jin and Sadhus: Expressing reverence for Jin, who conquered desires and hatred, and for Sadhus who practice tapasya, equanimity, and selfless service.
Virtuous Conduct: Aspirations to avoid causing harm, lying, greed, anger, pride, and jealousy. It emphasizes simplicity, truthfulness, helpfulness, and contentment.
Feelings towards Others: Cultivating friendliness (Maitri) towards all beings, compassion (Karuna) for the distressed, indifference (Maadhyasth) towards the wicked, and admiration/praise (Pramod) for the virtuous. It emphasizes looking at others' good qualities rather than their faults.
Equanimity and Fearlessness: Maintaining equanimity amidst pleasure and pain, good and bad fortune, and not fearing death, adversity, or external threats. It stresses unwavering adherence to the path of righteousness.
Universal Well-being: Aspiring for the happiness of all beings, the eradication of enmity, sin, and pride, the prevalence of virtue, and the absence of suffering, illness, and famine. It wishes for the spread of the dharma of paramount non-violence and peace for all.
Spiritual Growth: Wishing for religious discourse in every home, making wrongdoing difficult, and realizing the fruits of human life through elevated knowledge and conduct. It desires the spread of mutual love, avoidance of harsh words, and courage to face adversities by understanding the nature of things.

Introducing Jain Words (Pages 34-36):

This section provides a glossary of key Jain terms introduced throughout the book, with their English translations and page references, serving as a valuable resource for understanding the Jain vocabulary.

In essence, "Doosara Kadam" is a foundational text that introduces the core tenets of Jainism, focusing on the diversity of life, ethical principles derived from the five great vows, the cycle of rebirth, the importance of temples, and daily devotional practices. It concludes with a powerful set of aspirations for spiritual growth and universal well-being, encouraging a life of virtue, compassion, and detachment.