Jainmat Me Punarjanma - Book Summary

Here's a comprehensive summary in English of the Jain text "Jainmat me Punarjanma" by Prahlad N Vajpai, based on the provided pages:

The book "Jainmat me Punarjanma" (Rebirth in Jainism) by Prahlad N Vajpai delves into the Jain perspective on reincarnation, emphasizing its foundational role within the religion.

Core Tenets of Jain Rebirth:

Karma as the Sole Cause: The central tenet highlighted is that karma (karm vipak) is the sole reason for rebirth in Jainism. The cycle of birth, death, and rebirth is entirely driven by the accumulation and fruition of karmic actions.
Ethical Purity and Ahimsa: Jainism is presented as an ethics-centric religion, with sadaachaar (good conduct) and ahimsa (non-violence) holding paramount importance. Even minor transgressions are considered significant and can lead to multiple rebirths in various life forms to experience the consequences.
Suffering Through Rebirths: The text illustrates the concept with an example from Pushpadanta's "Jashahar Charitra," where Queen Chandramati's act of offering a dough effigy of a cock (Kukkut) leads to "bhava himsa" (mental violence). Consequently, both she and her son, Maharaj Yashodhara, endure numerous rebirths in diverse species like peacocks, mongooses, dogs, fish, goats, buffaloes, and chickens, experiencing immense suffering.

Comparison with Other Indian Philosophies:

Karma Principle Agreement: The author notes that other Indian philosophical systems, such as Nyaya Darshan, largely agree on the principle of karma as the cause of rebirth. Nyaya Darshan states that the body's origin is in accordance with the fruits of past deeds, and the combination of the soul with the body is also determined by karma. This alignment strengthens the Jain assertion.

The Nature of Karma and the Soul:

Karma as an External Force: Jainism views karma as a vijaateeya tatva (heterogeneous element), separate from the pure soul. The pure soul is not attracted to karma; only the soul associated with it attracts and binds karma.
Centers of Karma Accumulation: Karma is accumulated through three centers: man (mind), vaani (speech), and sharir (body).
Both Good and Bad Karma Lead to Samsara: Interestingly, the text emphasizes that both auspicious (shubha) and inauspicious (ashubha) karma lead to the cycle of worldly existence (samsara). The ultimate goal is liberation from both.
Liberation (Moksha): Moksha is described as the untying of the knot of ignorance (agyaan), or the state where the soul is separated from the physical body and its karmic attachments.

Achieving Liberation and Stopping Rebirth:

Detachment from Desires: Acarya Kundakunda is quoted, stating that the soul cannot realize its true nature while entangled in worldly desires (vishayas). Only through detachment (viraktti) from these desires can one recognize the soul.
Stopping the Flow of Karma: To stop rebirth, one must stop the flow of karma (karm pravaha). This involves:
- Nirodh of the Inauspicious (Ashubh ka nirodh): Ceasing harmful actions.
- Nirodh of the Auspicious (Shubh ka nirodh): While good deeds are better than bad, even good karma binds the soul. The ultimate aim is to transcend both.
- Suppression of Good Karma: Practices like swaadhyaaya (self-study) and dhyaan (meditation) are mentioned as means to control good karma. However, the text implies that without complete detachment from these as well, rebirth continues.
Samvar and Nirjara: The process of stopping the influx of new karma is called Samvar. Once Samvar is achieved, the already accumulated karma exhausts its effects and separates from the soul, leading to liberation. The destruction of karma is termed Nirjara, which makes the soul pure, luminous, and stable in its true nature, ultimately leading to Parmatma pad (the state of the Supreme Soul) and Moksha.

The Continuity of Rebirth and Memory:

Rebirth as Transformation: Rebirth is understood as aakaar parivartan (change of form).
Jati Smriti (Previous Life Memory): Some individuals retain memories of their past lives, and Jain scriptures document such instances. This phenomenon is known as Jati Smriti. The text notes that scientific research is currently exploring this aspect.
Eternal Nature of the Soul: The concept of the soul's ajarata (invincibility), amarta (immortality), and shaashwatata (eternality) is presented as the strong foundation for the belief in past lives. The Bhagavad Gita is cited, where Krishna explains that the soul exists before, during, and after the dissolution of the body, and the wise do not grieve for the transient body.

Cross-Cultural Parallels:

The book broadens the discussion by referencing similar beliefs in other cultures and historical figures:

Ancient Egypt: Herodotus is cited as stating that Egyptians were among the first to believe in the unborn nature of the soul.
Greek Philosophers: Plato is mentioned as suggesting advancement from animal to human forms.
Christian Thinkers: St. Augustine's contemplation of pre-existence in the womb and St. Walter Scott's diary entry about the feeling of having lived before are noted.
Poets: Percy Bysshe Shelley's poem "The Cloud" is referenced for its theme of the soul's immortality and the idea of transformation rather than destruction.

Conclusion:

The text concludes by reiterating that birth and death are inherent to life and that the cycle of rebirth will continue as long as karmic bonds persist. This is not dependent on accepting any particular religion. The inseparable connection between the soul and karma, termed "kshetravagah sambandh" in Jainism, can be broken through inner asceticism (antarik tap), which is the true path to purification, liberation, and the cessation of rebirth.