Jin Dharm Vivechan

Here is a comprehensive summary of the Jain text "Jin Dharm Vivechan" (Part 1) by Yashpal Jain and Rakesh Jain, published by Todarmal Granthamala Jaipur:

Overall Purpose:

"Jin Dharm Vivechan" aims to provide a clear and accessible explanation of core Jain principles and concepts. The book is written in a question-and-answer format, making complex philosophical ideas easier for the general reader to grasp. The "Purvardha" (first part) focuses primarily on the fundamental concepts of Dravya (Substance), Guna (Attribute), and Paryaaya (Mode). The authors express their intention to cover other crucial topics like the Seven Tattvas, Ahimsa, and the distinction between Himsa and Ahimsa in the "Uttarardha" (second part).

Key Themes and Content Summary:

The book is structured to guide the reader through the foundational elements of Jain philosophy.

1. Introduction and Publisher's Note:

• The publisher, Pandit Todarmal Smarak Trust, is known for making valuable Jain literature available at low cost.
• This book is presented as a new work by Brahmachari Yashpal Jain, with an anticipation of its positive reception.
• The editor, Dr. Rakesh Jain Shastri, is commended for his meticulous work in organizing and presenting the material.
• The author, Brahmachari Yashpal Jain, is praised for his diligent effort in compiling this work, and his commitment to completing the second part is noted.

2. Editorial by the Author (Brahmachari Yashpal Jain):

• The author emphasizes that the text relies heavily on scriptural references, utilizing Hindi translations of the original Prakrit and Sanskrit texts. Where Prakrit/Sanskrit is used, a Hindi translation is provided.
• He acknowledges that while topics like the Seven Tattvas, Ahimsa, and Dev-Shastra-Guru were intended for this volume, they will be covered in the "Uttarardha" as they are not yet fully prepared.
• He expresses gratitude to Dr. Rakesh Jain Shastri for the editorial assistance, which significantly improved the structure and clarity of the book, especially given the author's primary languages being Kannada and his education in Marathi, leading to potential Hindi language nuances.
• He requests readers to share their feedback to help refine his service to Jain teachings.

3. Editorial by the Editor (Dr. Rakesh Jain Shastri):

• Dr. Jain explains how he came to edit the work, having been approached by Brahmachari Yashpalji with the manuscript in Jaipur. He offered suggestions that were well-received, leading to his involvement in the complete editing and proofreading.
• He highlights his personal interest in the "Dravya-Guna-Paryaaya" subject, as it was the focus of his own research.
• He commends the author for simplifying this profound and extensive topic, making it accessible to all through the use of scriptural evidence, logic, examples, and the benefits of understanding the subject.
• Key aspects of the editing process include:
  • Highlighting important sentences/phrases in bold.
  • Employing a question-and-answer format for clarity.
  • Encouraging readers to refer to original scriptures.
  • Dividing the text into chapters with headings and subheadings.
  • Ensuring accuracy of scriptural references.
• He expresses that the editing process deepened his own understanding and expresses his gratitude to Brahmachari Yashpalji for the opportunity.

4. Introduction (Bhumika):

• Definition of Jin, Jinendra, Jinadharma, and Jain: The introduction provides clear definitions:
  • Jinvaravrishabha/Jinendra: The truly detached, omniscient, and benevolent preacher.
  • Jinvar: All Muni-rajas and Ganadhar Parmeshthis, or spiritually accomplished ascetics in higher stages of spiritual development.
  • Jin: Those who follow the teachings of Jinendras, or those who have conquered their senses.
  • Jinadharma: The teachings expounded by Jinendras.
  • Jain: Followers of Jinavara, Jin, and Jinadharma.
• It clarifies that Arihants and all Tirthankaras are Jinendras. It's mentioned that divinity (Jinendra status) isn't solely dependent on audible divine speech (Divya Dhwani); silent Kevalis are also Jinendras.
• Jinadharma is defined as the timeless, supreme path taught by Jinendras for self-welfare.
• The author traces the lineage of foundational Jain texts, from Pandit Gopal Dasji Baraiya's "Jain Siddhant Praveshika" to various other question-and-answer series, noting that this book builds upon those efforts. He expresses his dissatisfaction with his earlier "Jin Dharm Vivechan" and his renewed effort for this current work.
• He reflects on the limited number of individuals who truly benefit from profound spiritual teachings, drawing a parallel to the limited audience of Tirthankara's sermons, and states he is not discouraged by numbers.
• He humbly states that any truth in the book is from Jain Agamas, and any flaws are his own.

5. World Exposition (Vishva Vivechan):

This section forms a significant part of the "Purvardha" and delves into the Jain understanding of the universe.

• Definition of "Vishva" (Universe): Defined as the collection of six fundamental substances (Jiva, Pudgala, Dharma, Adharma, Akash, Kala). It clarifies that "Vishva" encompasses both the inhabited realm (Loka) and the uninhabited realm (Aloka).
• Purpose of Understanding the Universe: It's explained that understanding the universe as self-created, unauthored, and eternal is crucial for dispelling the fear of a creator God, thus enabling one to approach religion without the shadow of imaginary fear. This leads to fearlessness, which is essential for understanding and practicing Dharma.
• Six Substances: The six substances are identified: Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akash (space), and Kala (time).
• Scriptural Authority vs. Skepticism: The text addresses the concern that faith in scriptures might be considered superstition. It asserts that Jain scriptures, being based on the pronouncements of omniscient and detached beings, are verifiable through logic and reason. True faith in scripture is not blind adherence but a reasoned conviction based on their logical coherence and alignment with reality.
• Rejection of a Creator God: The book argues against the concept of a creator God by pointing out the imperfections and inequalities in creation (e.g., wealth disparity, illnesses, differing dispositions). If a perfect God were the creator, such flaws would be illogical. Even attributing these disparities to divine justice based on past karma leads to the conclusion that God is not an independent creator but a dispenser of pre-determined consequences, undermining the idea of absolute creation.
• Temple Visits and Devotion: The text encourages genuine devotion to Jinas, not out of fear or for material gain, but from a reasoned understanding of their true nature. Such devotion leads to fearlessness and inner peace.
• Logical Proof of the Six Substances: The book attempts to provide logical arguments for the existence of each of the six substances:
  • Jiva: Proved through the capacity for understanding and teaching.
  • Pudgala: Proved through the existence of qualities perceived by the senses (touch, taste, smell, color, sound) and the process of formation and dissolution.
  • Dharma: Proved as the necessary condition for motion, as things move from one place to another.
  • Adharma: Proved as the necessary condition for rest, as moving entities eventually stop.
  • Akash: Proved as the medium that provides space for all substances, analogous to water providing space for various items.
  • Kala: Proved through the concepts of change, age, and temporal divisions (past, present, future), as seen in birth, growth, and decay.
• The Nature of Substances: It emphasizes that substances are eternal and uncreated.
• Incomprehensibility of God's Creation: Arguments are made that if a creator God made the universe, the question of who created the creator, or where the raw materials came from, leads to an infinite regress or illogical assumptions.
• Universality of Jain Principles: The book notes that other philosophies like Buddhism, Sankhya, and Charvaka also do not posit a creator God.
• Benefits of Understanding the Universe:
  • Firm conviction that only Vitaragis (detached ones) are true deities.
  • Development of genuine devotion.
  • Understanding the true nature of Dharma as detachment and purity.
  • Cultivation of self-reliance (swavalamban) instead of dependence on external powers.
  • Elimination of irrational fear related to God.
  • Dispelment of the illusion of seeking material boons from God.
  • Strengthening faith in the principles of Jainism.
  • Gaining accurate knowledge of reality.
  • Understanding one's place and the nature of substances within the universe.

6. Substance Exposition (Dravya Vivechan):

• Definition of Dravya: Defined as a collection of attributes (Guna). It clarifies that this refers to the fundamental substances of Jainism, not worldly wealth.
• Universality of the Definition: The definition applies to all six substances, both collectively and individually.
• Unchanging Nature of Scriptures: The author asserts that the definition of Dravya provided by omniscient beings and elaborated by āchāryas has always been consistent and free from contradictions, as it describes an existing reality, not a created one.
• Dravya as "Sat": The text explains that Dravya is synonymous with "Sat" (existence or reality), characterized by Utpaada (origination), Vyaya (cessation), and Dhrauvya (permanence). These three aspects are not sequential but co-existent within every substance.
• Dravya is not Created: Reaffirming the earlier point, it's stated that Dravya is uncreated and eternal.
• Unending Nature of Substances: The book explains that the number of substances is infinite. However, when categorized by their essential nature (Jaati), there are only six. Each substance has an infinite or innumerable number of instances or modes.
• Specific Number of Substances: The text provides scriptural basis for the number of substances: Jiva (infinite), Pudgala (infinitely more than Jiva), Dharma (one), Adharma (one), Akash (one), and Kala (innumerable, corresponding to the infinite points of space).
• Substances and Space: The six substances exist within the universe (Loka) which is contained within the infinite space (Akash). The uninhabited space (Aloka) is pure Akash.
• The Co-existence of Substances: The six substances exist together in the same space (Ekshetra-avagaahi) without losing their individual characteristics, much like milk and water co-existing in a mixture.
• Dravya, Guna, Paryaaya Relationship: It's explained that Dravya is constituted by Gunas, and Gunas manifest as Paryaayas. They are inseparable yet distinct.

7. Attribute Exposition (Guna Vivechan):

• Definition of Guna: Attributes are qualities that exist in all parts and all states of a substance. They are essential and eternal aspects of the substance.
• Guna as Essential to Dravya: The text argues that without attributes, a substance cannot be identified or understood. Attributes are not external additions but integral to the very being of the substance.
• Guna and Dravya are Inseparable: Attributes and substances are considered to be one with each other (taadaatmya sambandha), like sweetness being inseparable from sugar.
• The Nature of Attributes: Attributes are described as inherent, eternal, and capable of undergoing changes in their modes (Paryaaya) while retaining their essential nature.
• Twelve Modes of Agurulaghutva: This section touches upon the concept of Guna having modes, specifically mentioning the twelve modes of Agurulaghutva (neither increasing nor decreasing) as described in the Agamas.
• Infinite Attributes: It's emphasized that each substance possesses infinite attributes.
• Six General Attributes (Samanya Guna): The book highlights six primary general attributes that are common to all substances: Existence (Astitva), Objectivity (Vastutva), Substantiality (Dravyatva), Knowability (Prameyattva), Neither-increasing-nor-decreasingness (Agurulaghutva), and Spatiality ( Pradeshva).
• The Importance of General Attributes: The significance of these six general attributes is explained, as they are crucial for understanding the existence, nature, and distinctions of substances.
• The Order of General Attributes: The order of presenting these six attributes is justified by their logical progression in establishing the reality and nature of existence.
• Applying General Attributes to the Soul (Jiva): The text illustrates how these general attributes apply to the soul, emphasizing its inherent existence, its function of knowing, its eternal nature, its knowability, its unchanging essence (Agurulaghutva), and its spatial dimension (Pradesha).
• The Concept of "Nirguna" (Attribute-less): The text clarifies that when an attribute is called "nirguna," it means that attribute is free from other attributes, not that it lacks its own essential quality. For example, knowledge is "nirguna" in the sense that it doesn't possess the attribute of sight.

8. Mode Exposition (Paryaaya Vivechan):

• Definition of Paryaaya: Paryaaya is defined as the transformation or change in the attributes of a substance. It's the specific manifestation or state of an attribute at a given time.
• Paryaaya as Change: Paryaaya is the aspect of reality that undergoes change (Utpaada and Vyaya), while the underlying substance (Dravya) and its essential attributes (Guna) remain permanent (Dhruva).
• The Role of Paryaaya: Paryaaya is what makes substances knowable and distinguishable. It's through the changing modes that we perceive and understand substances.
• Types of Paryaaya:
  • Vyanjana Paryaaya: Refers to the superficial, external changes, often related to form or state, especially in Pudgala. Examples include the physical form of a person or an object.
  • Artha Paryaaya: Refers to the intrinsic, internal changes in the essential attributes, particularly in the soul's consciousness. Examples include states of knowledge, emotion, or spiritual development.
• Paryaaya and Causality: The text discusses the concept of causality in relation to Paryaaya, emphasizing that while a substance's Paryaaya arises from its own inherent powers (Upaadaan Karan), external factors (Nimitta Karan) can influence the process. However, the ultimate cause of Paryaaya remains within the substance itself.
• The Importance of Understanding Paryaaya: Understanding Paryaayas helps in distinguishing between the eternal and the transient, leading to detachment from impermanent worldly states and a focus on the eternal soul. It helps in dispelling the misconception that changes in external circumstances cause happiness or unhappiness, as true happiness lies in the soul's inherent nature.
• Paryaaya and the Path to Liberation: The accurate understanding of Paryaaya is presented as crucial for spiritual progress, as it helps in identifying what is to be adopted (Upaadeya) and what is to be renounced (Heva).

9. Six General Attributes Exposition (Samanya Guna Vivechan):

This extensive section delves into each of the six general attributes mentioned earlier, explaining their nature and significance:

• Astitva (Existence): The fundamental attribute of being. It proves that every substance exists and is eternal. It is the basis for all other discussions and dispels the fear of non-existence or annihilation.
• Vastutva (Objectivity/Functionality): The attribute that makes a substance capable of performing its specific function or purpose. It explains that every substance is not inert but actively participates in the cosmic order according to its nature.
• Dravyatva (Substantiality/Changeability): The attribute that explains how a substance remains eternal in its essence while its modes (Paryaaya) change. It highlights the concept of Nityanitya (permanently changing) nature of reality.
• Prameyattva (Knowability): The attribute that makes every substance knowable by consciousness. It asserts that all existing things are objects of knowledge, and the soul (Jiva) is the knower of all these knowable things.
• Agurulaghutva (Neither-increasing-nor-decreasingness): The attribute that ensures each substance and its attributes maintain their intrinsic nature and magnitude without being influenced or altered by other substances. It explains the fundamental separateness and integrity of each entity.
• Pradeshva (Spatiality): The attribute that gives each substance spatial extension, occupying a certain portion of space. This explains how substances occupy space and have different sizes and forms.

Overall Approach and Significance:

"Jin Dharm Vivechan" is a scholarly yet accessible work that aims to educate the Jain community and interested individuals about the core tenets of Jainism. By systematically breaking down complex philosophical concepts into manageable question-and-answer segments, the authors make profound truths understandable. The emphasis on scriptural authority combined with logical reasoning empowers readers to develop a firm and reasoned faith in Jain principles. The book serves as a valuable resource for anyone seeking a deeper understanding of the Jain worldview, particularly its ontological framework of substance, attribute, and mode.