Jatismarana Gyan - Book Summary

Here's a comprehensive summary of the provided Jain text on Jatismarana Jnana (knowledge of past lives):

The text, "Jatismarana Jnana" by Ramanlal C Shah, explores the concept of remembering past lives within the framework of Jain philosophy.

What is Jatismarana Jnana?

Definition: Jatismarana Jnana literally means "knowledge of past births" or "memory of previous existences." The Sanskrit word "jati" signifies birth, and "smarana" means remembrance. Therefore, it is the recollection of one or more past lives.
Classification: In Jainism, this is recognized as a specific type of knowledge.
Related Terms: Various Sanskrit and Prakrit terms like Jatismar, Jatismriti, Jatisaran, Jaismar, etc., are used to refer to this phenomenon, and these have influenced modern Indian languages.

Modern Research and Context:

The text acknowledges that research on Jatismarana Jnana is ongoing globally, often categorized under parapsychology.
Hundreds of cases have been recorded in universities worldwide, though not all claims are verifiable, and some are deliberately false. Cases show varying degrees of similarity to past life accounts.
While religions like Judaism, Christianity, and Islam do not typically accept reincarnation, the recurring nature of such cases is leading some in the Western world to reconsider the possibility of past lives.

Jatismarana Jnana in Jain Literature:

Jainism contains more extensive references to Jatismarana Jnana than many other religions.
The lives of Tirthankaras and other significant figures often include instances of past life remembrance.
A key scriptural reference is found in the "Uttaradhyayana Sutra," specifically in the 19th chapter, "Mrigaputriya Adhyayana."

Illustrative Examples from Jain Texts:

The text provides several examples:

Mrigaputra (Son of Mriga): While observing people from a palace window, Mrigaputra (known as Mrigaputra but son of King Balabhadra and Queen Mrigaraani) saw a Jain monk. Gazing intently at the monk, he felt he had seen him before, leading to Jatismarana Jnana. This remembrance of his past life as a monk from a celestial realm caused him to renounce worldly desires and seek initiation.
Shreyamsakumara: The great-grandson of Rishabhadeva experienced Jatismarana Jnana.
Other instances:
- Rajakumars recalled past lives after Mallikakumari explained impure thoughts.
- Aadrakumara remembered his past life upon seeing an image of Lord Jinendra sent by Abhayakumara.
- King Vajraswami remembered his past life upon hearing the word "initiation."
- Maharaja Sampriti recalled his past life upon seeing Aryasuhasti Suri.

Jatismarana Jnana in the Animal Realm (Tiryan Gati):

Jain texts also state that beings in the animal realm can experience Jatismarana Jnana.
Munisuvrataswami: During his travels, the 20th Tirthankara, Munisuvrataswami, preached in Bharuch. A horse brought for a sacrifice heard the sermon. Seeing the Lord and hearing the familiar teachings, the horse gained Jatismarana Jnana.
Chandakaushik Serpent: Lord Mahavir's words caused the serpent Chandakaushik to remember his past life.
The Kite (Samadi): A kite living by the Narmada River in Bharuch was shot and lay dying. A passing monk recited the Navkar mantra. After death, the kite was reborn as a princess in Simhaladvipa. In the royal court, upon hearing the first verse of the Navkar mantra ("Namo Arihantanam") from Rishabhdatta, she recalled hearing it before, leading to Jatismarana Jnana and remembrance of her past life as the kite.
Meghakumara: Lord Mahavir's teachings caused Meghakumara to remember his past life.

Theories of Knowledge in Jainism and Jatismarana Jnana:

Jainism classifies knowledge into five types: Mati Jnana (sensory knowledge), Shruta Jnana (scriptural knowledge), Avadhi Jnana (clairvoyance), Manahparyaya Jnana (telepathy), and Kevala Jnana (omniscience).
Jatismarana Jnana is considered a type of Mati Jnana (sensory knowledge), specifically a highly developed form of memory.

Conditions for Experiencing Jatismarana Jnana:

Rebirth: It can occur in all four realms of existence: human, animal, celestial, and infernal.
Consciousness: Only beings with "Sanjna" (mental consciousness, a mind) – typically five-sensed beings (Panchindriya Sanjnin) – can experience Jatismarana Jnana. Creatures like ants, flies, and worms (Asanjnin) cannot, as they lack the necessary mental capacity.
Karmic Influence: Primarily, it arises from the sublimation (Kshayopasham) of the ignorance-obscuring karma (Jnana-avaraniya Karma).
Mental Clarity: It's a specific opening of the mind. This opening varies in intensity and duration for individuals. Memory can fluctuate, and some may remember past lives for days, while others retain it longer.
Memory and Forgetfulness: Just as memory is part of Mati Jnana, so is forgetfulness. Therefore, both remembrance and forgetting of past lives are possible.

Sub-types of Mati Jnana:

Mati Jnana consists of four stages:
1. Avagraha: Initial perception ("This is something").
2. Iha: Inquiry or contemplation ("What is this?").
3. Awaya: Inferred knowledge or clear decision ("This is definitely this").
4. Dharana: Retention or memory of the perceived object or thought.
Jatismarana Jnana is a form of Dharana (retention/memory). This retention power is limited to beings with Sanjna. Animals trained for circuses or as pets possess some level of Dharana, enabling them to learn commands. Human Dharana is significantly greater.

Types of Jatismarana Jnana:

It can occur spontaneously (Animitarka) or be triggered by external stimuli that resemble something from a past life (Samitimitta), such as seeing a particular image or hearing specific words.

Distinction from Avadhi Jnana:

Jatismarana Jnana is not a type of Avadhi Jnana (clairvoyance).
Avadhi Jnana is a much superior form of knowledge.
Jatismarana Jnana involves recalling past events, often limited to specific places and times, without necessarily understanding present or future events.
Avadhi Jnana, on the other hand, provides knowledge of the past, present, and future within specific spatial and temporal boundaries. It requires the individual to direct their attention. Jatismarana Jnana typically occurs spontaneously.

Reasons for Lack of Jatismarana Jnana:

The Cycle of Birth and Death: Birth and death are significant events that increase attachment to the physical body (dehadhyasa). This attachment, along with the pain and desires at the time of death and the suffering of gestation, effectively "wipes the slate clean" in the brain, preventing remembrance of past lives.
Karmic Obstructions: As stated by Haribhadra Suri in "Yogabindu," obstacles like mental derangement, possession by external entities, and other internal and external factors prevent the recall of past life experiences.
Attachment and Desire: Beings who die with strong attachments to worldly possessions or desires are less likely to retain memories of past lives. Those who are more detached and immersed in their souls have a greater chance of retaining karmic impressions.

Factors Contributing to Jatismarana Jnana:

Purity of Being: It manifests in a state of purity and innocence, often observed in childhood. However, it can also occur in adolescence or adulthood through virtuous conduct, good company, self-study, contemplation, and spiritual practice.
Specific Practices (as per Haribhadra Suri in Yogabindu):
- Practicing celibacy.
- Performing penances (tapas).
- Studying true scriptures.
- Utilizing special mantras.
- Serving righteous guides (Sati Seva).
- Serving parents and elders.
- Providing medicine and care to the old and sick.
- Purifying oneself and supporting religious institutions.

Rarity and Significance:

Jatismarana Jnana is not governed by strict rules regarding time or person. The key factor is the sublimation of relevant karmas (Jnana-avaraniya, Darshana-avaraniya, and Moha-aniya Karma).
While it was more common in the past (e.g., during the time of Tirthankaras), its occurrence has become rarer in the present age due to the influence of time and the diminished capacity of beings.
The well-known case of Shrimad Rajchandra achieving this knowledge is mentioned.
While considered important in Jainism from one perspective, it is not given excessive value from another, as it is not an extraordinary supernatural event or divine intervention. It is simply a type of Mati Jnana.

How to Cultivate and Utilize Jatismarana Jnana:

Inner Reflection: Individuals who experience Jatismarana Jnana may seem to speak incoherently to others. Instead of being pestered with questions that can exhaust their mind and lead to the fading of the knowledge, it is beneficial for them to engage in deep internal contemplation of their past lives in solitude.
Spiritual Growth: This deeper reflection can lead to enhanced understanding of past lives, greater purity of being, and aid in self-realization and spiritual practice.
Secrecy: For those actively engaged in spiritual pursuit, revealing their Jatismarana Jnana is often not considered beneficial.

Manifestations:

Individuals might suddenly speak in languages from their past lives or exhibit past-life mannerisms.
Shrimad Rajchandra explains that just as some people remember childhood experiences in old age while others don't, memory of past lives depends on attachments at the time of death and subsequent rebirth. If a being remains attached to worldly things or the new body, past life memories are lost.
The capacity for Jatismarana Jnana arises from favorable conditions related to the sublimation of karmas, similar to how grafting works successfully with favorable conditions for trees.

Important Clarifications:

Jatismarana Jnana is only experienced by Sanjnin Panchindriya Jivas. Therefore, the memory is limited to those lives where the being had this capacity. Past lives as single-sensed beings (like plants) or non-sensed beings are not remembered through Jatismarana Jnana.
While it usually occurs to one person at a time, it can happen simultaneously to multiple individuals if they shared a significant communal experience in a past life and have the necessary karmic conditions in the present life. The example of Mallikakumari and her six friends is cited.
Jatismarana Jnana can occur to both those with right faith (Samyakdarshan) and those with wrong faith (Mithyatva). It is not necessarily indicative of a highly evolved soul.

In essence, the book presents Jatismarana Jnana as a fascinating, albeit rare, phenomenon within Jainism, rooted in the concept of karmic consequences and the continuity of consciousness across lifetimes. It emphasizes the mental and karmic conditions required for its manifestation and the importance of internal contemplation for its beneficial utilization in spiritual progress.