Janma Jivan Mrutyu Ane Mukti

Here's a comprehensive summary of the Jain text "Janma Jivan Mrutyu ane Mukti" (Birth, Life, Death, and Liberation) by T.U. Mehta, based on the provided pages:

Book Title: Janma Jivan Mrutyu ane Mukti (Birth, Life, Death, and Liberation) Author: T.U. Mehta (Editor) Publisher: Sastu Sahityavardhak Karyalay Mumbai

Core Theme: This book compiles and presents the teachings of Lord Mahavir regarding the fundamental aspects of existence: birth, life, death, and liberation (Moksha). It draws exclusively from the "Uttaradhyayana Sutra," Lord Mahavir's final discourse.

Content Overview:

The book is structured to explain these concepts through selections from the "Uttaradhyayana Sutra," translated and explained in Gujarati. It aims to provide guidance for spiritual seekers and adherents of Jainism.

Key Sections and Their Teachings:

• Introduction (Aamukh): The editor, T.U. Mehta, explains that the book contains selected verses from the 1692 verses of the "Uttaradhyayana Sutra" that specifically address birth, life, death, and liberation. The original verses are in Prakrit, and the translation is based on the work of Muni Shri Santbalji. Each teaching is attributed to specific chapters and verse numbers from the Sutra. The editor also mentions the inclusion of insights from Pujya Shri Mota on the state of the soul after death.

• Publisher's Statement (Prakashaknu Nivedan): The publisher, Anand N. Amin, highlights the significance of the "Uttaradhyayana Sutra" as Lord Mahavir's final teachings. They express satisfaction in presenting these verses on birth, life, death, and liberation, emphasizing the valuable contribution of Shri Ambaklal U. Mehta in selecting and presenting them, along with Shri Mota's views on the soul after death.

• Birth (Janma):

  • Nothing arises without a cause. Human birth is a result of the ripening of the soul's karma.
  • Karma is activated by soul-power and binds the soul to the cycle of transmigration.
  • There are eight types of karma, with four main categories mentioned: those that obstruct right knowledge, those that obstruct right faith, those that produce pleasant and unpleasant sensations, and those that cause delusion. (Verse references provided).

• Values of Life (Jivan na Mulyo): This is a substantial section detailing essential ethical principles for a meaningful life according to Jainism:

  • Ahimsa (Non-violence): Treat all living beings with equanimity. View enemies and friends alike. Abstain from violence in all actions, whether walking, eating, or any other activity. (Verse references provided).
  • Satya (Truth): Do not speak falsehoods or make definitive statements without certainty. Abandon linguistic flaws and deceit. Do not utter sinful, meaningless, or hurtful words, whether for oneself or others. (Verse references provided).
  • Brahmacharya (Celibacy/Chastity): Practitioners of the vow of celibacy and meditation should not look at women with desire or think about them with such intentions. All physical and mental suffering in this world or in heaven arises from the desire for sensual pleasures. Only a detached person can end such suffering. (Verse references provided).
  • Aparigraha (Non-possession/Non-attachment): Renounce wealth, grain, servants, and all types of worldly possessions and cultivate a sense of non-possessiveness. A soul attached to material possessions becomes insatiable, leading to increased attachment and a lack of contentment. This greed makes the soul impure, causing it to grasp even what is not rightfully given. (Verse references provided).
  • Vinaya (Humility/Respect): The text lists five reasons why a person cannot acquire true knowledge: pride, anger, negligence, attachment, and laziness. Conversely, it outlines eight qualities that make a person knowledgeable: not being constantly engaged in humor and play, controlling the senses, not speaking words that pierce others' hearts, being well-behaved, not being devoid of good conduct, not being excessively indulgent in food, drink, or sensual pleasures, having a calm disposition, and being devoted to truth. (Verse references provided).
  • Apramada (Vigilance/Non-negligence): The human birth is a great ocean that has been crossed. One should not stop at the shore. It is imperative to move forward with speed and not be negligent even for a moment. Life is as ephemeral as a dewdrop on a blade of grass. Therefore, quickly shed sinful deeds in this world full of obstacles. Do not be negligent. (Verse references provided).
  • Pratya (Vigilance/Self-control): The text reiterates the importance of vigilance. Even after attaining the difficult human birth, negligence can lead to a downfall into lower realms and the cycle of birth and death. Those who are detached from worldly forms become free from suffering. Sensual pleasures themselves do not cause distress; rather, it is the soul's attachment and aversion that lead to suffering. (Verse references provided).
  • Kashayas (Passions/Karmic Poisons): Anger destroys affection, pride destroys humility, deceit destroys friendships, and greed destroys all virtues. (Verse references provided).
  • Greed: As one gains more, greed increases due to a lack of contentment. A story of Brahmin Kapil is cited, who, when offered an entire kingdom after initially asking for only two measures of gold, realized that greed knows no bounds. Even if given the entire earth filled with grain, gold, and cattle, a greedy person will not be satisfied. Therefore, practice penance and self-control to make life contented. (Verse references provided).
  • Atma Jaya (Self-Victory): Conquering millions of enemies on the battlefield is not as great a victory as conquering one's own self (soul). The true victory lies in winning over one's own soul. The soul is the doer and enjoyer of its own happiness and suffering; it is a friend when on the right path and an enemy when on the wrong path. (Verse references provided).
  • Varna Vyavastha (Caste System): True "Shraman" (Jain monk) is not achieved by merely shaving the head, nor is a "Brahmin" attained by chanting "Om." Being a Muni is not achieved by living in the forest, nor is a Tapas (ascetic) attained by wearing grass garments. Instead, a Shraman is achieved by cultivating equanimity, a Brahmin by observing celibacy, a Muni by contemplation, and a Tapas by penance. (Verse references provided).
  • Life (Jivan): Life does not continue after birth; therefore, do not be negligent. Who can protect someone surrounded by old age? The soul must bear the fruits of the karma performed in worldly life; relatives do not share the consequences of karma. Whether a householder or a monk, one can only be truly devoted to the soul if they are disciplined. The text lists fourteen characteristics of discipline, including anger, pride, attempts to cover up mistakes, greed, and treachery, and fifteen positive characteristics, including humility, simplicity, thirst for knowledge, yoga, and penance. A true ascetic is mature, stable-minded, detached, and learned. All worldly pleasures are transient and ultimately lead to suffering for the ignorant. As time takes away life, no one, not even parents or relatives, can save a soul because its karma follows it. The situation of one engrossed in sensual pleasures is like an elephant stuck in mud, unable to reach the bank despite seeing it. Time passes quickly, sensual pleasures do not last, and such a life leads to premature death. The text emphasizes that the "thief of time" steals life, and the days and nights that pass do not return. Therefore, only those who are friends with death, can escape it, or know they will not die can postpone religious duties. Like animals enjoying themselves amidst a forest fire, humans remain engrossed in sensual pleasures, unaware of the burning nature of the world driven by passions. Birth, old age, disease, and death are all sorrowful. The entire cycle of existence is full of suffering. Therefore, embrace the path of Dharma that leads to the bliss of liberation. (Verse references provided).
  • Further on Life: The soul is described as the Vaitarani river, the Shalmal tree, the Kamadugha cow, and the Nandana garden. It is the author of happiness and sorrow and also not. It is like a friend when living virtuously and like an enemy when living unvirtuously. A disciplined person should remain neutral to pleasant or unpleasant events, bear hardships with indifference, and not be disheartened, understanding that everything happens according to karma. Praise or criticism should not be given importance. Like an elephant at the forefront of a battle, the practitioner must endure and overcome various difficulties. The caste system is based on karma, not birth. Karma makes one a Brahmin, Kshatriya, Vaishya, or Shudra. Just as a wet ball of clay sticks to a wall, humans attached to sensual desires cling to karma. However, the detached become separated from karma like a dry ball of clay. The five great vows (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha) prevent new sinful karma, and penance (Tapa) destroys past karma. Penance is both external and internal, with internal penance being essential.
  • Types of Penance:
    • External Penance: Fasting, eating less, begging for food, renouncing specific tastes, physical hardship, and stillness (meditating with controlled senses in solitude).
    • Internal Penance: Confession of mistakes and renunciation of them, humility, service, self-study, meditation, and renunciation of ego and possessiveness.
  • One who practices these two types of penance appropriately is quickly liberated from all worldly bonds. (Verse references provided).

• Death (Mrutyu):

  • There are two types of death: "Akama" (unwished-for) and "Sakama" (wished-for or voluntary).
  • The death of an ignorant person is often "Akama."
  • The death of a knowledgeable person is "Sakama" and occurs only once.
  • Those attached to sensual pleasures believe in enjoying the present, not the afterlife. They are often intoxicated by body and speech, attached to wealth and women, and accumulate karmic impurities like an ant collecting mud. Such ignorant people meet an "Akama" death.
  • However, the death of virtuous and disciplined individuals occurs without obstruction and with a cheerful mind, which is not achieved by all monks or householders. Even householders who are more disciplined than some monks can achieve "Sakama" death. The text suggests that the external practices of some immoral monks (like long hair, nudity, matted hair, or shaving) do not help them. (Verse references provided).

• Liberation (Mukti):

  • To attain liberation (Moksha), one must completely destroy ignorance and delusion through the light of knowledge, and eradicate attachment and aversion.
  • Means to Liberation:
    1. Avoid the company of the ignorant.
    2. Serve elders and experienced great souls.
    3. Engage in self-study, meditation, and self-contemplation in solitude.
  • A person desiring meditation and penance should not engage their mind in worldly pleasures, nor develop attachment or aversion towards them. By doing so, they become equanimous and detached from passions. (Verse references provided).
  • The mind grasps at appearances. A person who has attachment and aversion towards these appearances gets caught in bondage, like an elephant in rut falling into a pit while pursuing a female elephant. Therefore, one who is detached from desires, aversions, and mental fluctuations attains liberation. (Verse references provided).
  • Four Characteristics of the Path to Liberation:
    1. Jnana (Knowledge): Correct understanding of reality.
    2. Darshana (Faith): Right faith in reality.
    3. Charitra (Conduct): Virtuous behavior.
    4. Tapa (Penance): Control over material desires.
  • One attains liberation by practicing these four characteristics. (Verse references provided).
  • Right faith is essential for knowledge; right knowledge is essential for pure conduct; pure conduct is essential for the destruction of karma; and the destruction of karma is essential for liberation. (Verse references provided).
  • The soul knows objects through knowledge, has faith through vision, prevents incoming karma through conduct, and purifies itself by destroying previous karma through penance. (Verse references provided).
  • By destroying all types of karma through discipline and penance, and by eradicating all sorrows, great sages attain liberation. (Verse references provided).

• Note on Moksha (Noțh): The editor, Cha. U. Mehta, clarifies that Jain philosophy, with its principle of Anekantavada (many-sidedness), does not restrict liberation to specific sects or genders. This is supported by references to specific verses in Chapter 3 of the Uttaradhyayana Sutra.

• State of the Soul After Death (Mrutyu baad Aatma ni Sthiti ange):

  • This section presents the views of Pujya Shri Mota.
  • Pujya Shri Mota, an enlightened soul, states that after the soul leaves the physical body, its subtle body remains connected to the environment in which the physical body lived for thirteen days.
  • During this period, the grief or lamentation of relatives causes pain to the departing soul. Therefore, instead of grieving during these thirteen days, prayers should be offered to bring peace to the departed soul.
  • A soul cannot immediately take another birth after death. It is reborn in a place that fulfills its unfulfilled desires, ideals, or life goals. However, the timing and circumstances of this rebirth cannot be precisely predicted as it depends on numerous factors.
  • If one can remember God at the moment of death, the soul will surely have a good destiny in its next birth. However, even long-time practitioners find it difficult to remain devoted to God or their soul at the time of death. These thoughts of Shri Mota are considered valuable.

Overall Message: The book emphasizes the cyclical nature of birth, life, and death driven by karma. It strongly advocates for the practice of Jain ethical principles (Ahimsa, Satya, etc.), self-control, vigilance, and penance as the means to overcome passions and desires. True victory lies in self-conquest. By understanding the transient nature of life and the suffering inherent in worldly attachments, individuals are guided towards the path of liberation through knowledge, faith, conduct, and penance, ultimately aiming for spiritual freedom. The book also offers comforting spiritual insights regarding the post-death journey of the soul.