Jina Aur Jinashasan Mahatmya

Here's a comprehensive summary of the Jain text "Jina aur Jinashasan Mahatmya" (The Glory of the Jina and the Jina-Shasan), authored by Upa Pravartak Shri Sukanmal, based on the provided pages:

The book, "Jina aur Jinashasan Mahatmya," by Upa Pravartak Shri Sukanmal, explores the profound glory and essence of the Jinas and the Jina-Shasan (Jain teachings and order). The central theme is understanding who a Jina is, what the Jina-Shasan entails, and their inherent significance.

Understanding the Jina:

• Literal vs. True Meaning: The text clarifies that a literal interpretation of "Jina" as one who conquers might lead to anyone defeating a weaker individual being called a Jina. However, it emphasizes the need to understand the deeper, symbolic meaning.
• The True Conqueror: A true Jina is defined as one who conquers the enemies of the soul, namely attachment (rag) and aversion (dvesh), along with other negative passions. These are considered enemies because they are not the soul's inherent nature.
• The Soul's True Nature: The soul's true nature is characterized by infinite knowledge (gyan), perception (darshan), bliss (sukh), and energy (virya). Attachment and aversion are considered "external" or "incidental" states that obscure this pure nature.
• Enemies of the Soul and Their Consequences: Attachment, aversion, and delusion (moh) are the root causes of the cycle of birth and death (samsara). They prevent the soul from realizing its true, all-knowing, all-perceiving nature and experiencing unhindered bliss.
• The Bhagavad Gita's Parallel: The text draws a parallel with the Bhagavad Gita, explaining how the quality of rajas (passion) leads to attachment and ignorance (tamas) leads to delusion, both binding the soul through karma.
• Liberation and Becoming a Jina: Those who conquer these karmic enemies and transcend the cycle of rebirth become Jinas. Since the soul is eternal, the potential for becoming a Jina is infinite, meaning there are infinite Jinas.

The Various Names of the Jina:

• The Jinas, possessing infinite virtues, are known by countless names. The scriptures often list 108 names, but the book highlights a few significant ones to convey their essence:
  • Svayambhu (Self-Born): Possessing innate, eternal, and all-encompassing knowledge and perception from the beginning.
  • Ishwar (Lord): Having attained the ultimate state of perfect bliss and ultimate wealth (moksha).
  • Shiva (Auspicious): Having attained the state of absolute peace and ultimate welfare.
  • Arihant: Free from physical defects and having destroyed the four soul-obscuring karmas (gyanavarana, darshanavarana, mohaniya, antaraya), thus possessing infinite knowledge, perception, bliss, and energy.
  • Mahadeva (Great Lord): Having eradicated great delusion and other faults, and having crossed the great ocean of the world.
  • Parameshwar (Supreme Lord): Possessing ultimate perfection, glory, and divine attributes.
  • Trilochan (Three-Eyed): Their knowledge illuminates all three worlds as if having a third eye of pure knowledge.
  • Brahma: One who preaches the means to attain peace and happiness for those engrossed in the world.
  • Rudra: One who has burnt away karmic attachments through the fire of pure meditative states.
  • Vishnu: One whose knowledge pervades the entire universe.
  • Purushottam (Supreme Being): One who has achieved the highest fruit of their efforts and guides others to do the same.
  • Buddha (Enlightened): One who has awakened to the path of liberation through their own efforts, without external guidance.
  • Sugata (One Who Has Gone Well): One who has attained the state of ultimate Nirvana, free from all dualities.

The text emphasizes that these are not names of specific individuals but rather attributes and states of perfected souls.

The Path to Becoming a Jina:

• Qualities of a Seeker: To attain Jina-hood, one must be equanimous in pleasure and pain, view gold and stones alike, remain steadfast in their true nature, be free from pride and delusion, conquer attachment, and be absorbed in the self.
• The Means to Victory: The path to conquering karmic enemies and attaining Jina-hood is through Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct). While different traditions may emphasize various aspects like knowledge, action, devotion, or penance, the culmination of these three leads to karma annihilation and the attainment of Jina-hood.

The Nature of Karmic Enemies:

• Karmas are considered enemies because they obstruct the manifestation of the soul's inherent infinite powers.
• There are eight primary types of karmas, categorized into ghati (soul-obscuring) and aghati (non-soul-obscuring).
• The mohaniya karma (delusion-inducing karma) is the most potent, preventing the soul from achieving a stable, self-oriented state. Its destruction is crucial, leading to the annihilation of other karmas.
• Stages of Liberation: The text describes the process: first, the mohaniya karma is destroyed. Then, the soul-obscuring karmas (gyanavarana, darshanavarana, antaraya) are destroyed, leading to the attainment of infinite knowledge, perception, bliss, and energy, thus becoming a Sayogi Jin (Jina with residual physical form), also known as Sanyogi Kevali. Subsequently, the remaining aghati karmas are shed, leading to Ayogi Jin (Jina without physical form), the perfected Siddha state, residing eternally in the highest realm.

Types of Jinas:

• Nishchaya Naya (Ultimate Truth): From this perspective, there are no distinctions among Jinas, as they have all achieved the natural state of the soul after shedding karmas.
• Vyavahara Naya (Conventional Truth): From this perspective, distinctions are made:
  • Sakal Jin: Those who have shed all soul-obscuring karmas (Arihant and Siddha).
  • Desh Jin: Those who are on the path of conquering passions and sense objects (Acharyas, Upadhyayas, and Sadhus).
  • Sayogi Jin: Kevalis with residual physical form (13th stage of spiritual development).
  • Ayogi Jin: Kevalis without physical form (14th stage of spiritual development).
  • Other classifications include Jinas with divine knowledge (Avadhi Gyan), mind-reading knowledge (Manahparyay Gyan), and absolute knowledge (Keval Gyan). Keval Gyanis are considered true Jinas, while others are considered Jina-like by convention.

Miracles (Atishaya) of the Jina:

• While Siddha Jinas are formless and eternal, Sayogi Kevali Jinas (Arihants) are believed to possess 34 types of miracles, categorized into:
  1. Innate miracles (Sahaja Atishaya).
  2. Miracles arising from the destruction of karma (Karma Kshaya Janma Atishaya).
  3. Miracles created by celestial beings (Devkrit Atishaya).

The Teachings (Deshna) of the Jina:

• The Jinas, having achieved detachment, do not intend to benefit or harm anyone. However, in their Sayogi state, they express their profound experiences through teachings.
• These teachings are beneficial, profound, and filled with meaning. They cover topics like:
  • The nine fundamental principles of existence (Jiva, etc.).
  • The nature of the soul and its various states of consciousness.
  • The causes of karmic bondage.
  • Methods for conquering the senses.
  • The nature and fruits of Dharma (righteousness).
  • The principles of right faith and wrong faith.
  • The conduct of householders (Shravak) and ascetics (Shraman).
  • The path to liberation.

The Jina-Shasan (Jainism):

• Definition: The teachings of the Jinas constitute the Jina-Shasan.
• Nature of Governance: The Jina-Shasan is not about external rule but about self-governance (Atmanushasan). It emphasizes self-discipline rather than externally imposed punishments.
• Universality and Inclusivity: Its reach is not limited by geographical boundaries but extends to all souls. It offers the right to exist and develop to everyone, irrespective of caste, creed, or social status, promoting equality.
• Purpose: It inspires beings to achieve liberation from the cycle of birth and death and guides them towards true happiness and ultimate well-being.
• The Jain Tirth: The Jina-Shasan is also known as the Jina Tirth, a raft that helps souls cross the ocean of worldly existence. It is supported by four pillars: Sadhu (monks), Sadhvi (nuns), Shravak (laymen), and Shravika (laywomen).
• Vastness and Acceptance: The Jina-Shasan is remarkably inclusive. Anyone who follows the path shown by the Jinas can become a follower, regardless of their background, practices, or traditions, as long as they are dedicated to calming the mind.
• True Liberation: The text stresses that liberation (moksha) is not achieved through outward appearances, rituals, or debates, but solely through freedom from passions (Kashaya Mukti).
• Non-Sectarianism and True Devotion: The Jina-Shasan is not narrow-minded or dogmatic. It reveres great souls who are free from faults, regardless of their affiliation or name. Great Jain Acharyas like Shri Haribhadra Suri and Hemchandracharya have emphasized that true devotion is to the virtues, and logic should guide acceptance. They state that one who has conquered the seeds of worldly existence (ragadi) is worthy of reverence, whether called Brahma, Vishnu, Shiva, or Jina.
• The Navkar Mantra: The universality of the Jina-Shasan is reflected in the Navkar Mahamantra, which pays homage to the Arihants, Siddhas, Acharyas, Upadhyayas, and Sadhus based on their spiritual eminence, without any sectarian favoritism.

The Welfare of the World (Lok Mangal):

• The Jina-Shasan is characterized by its immense generosity and a deep-seated desire for the well-being of all beings.
• It wishes for everyone to live happily, for rulers to be righteous and strong, for timely rain, absence of disease, and the flourishing of the Jain Dharma.
• It encourages interest in scripture study, association with virtuous people, appreciation of good qualities, avoidance of fault-finding, speaking kind and beneficial words, and the opportunity for all beings to achieve self-development and the ultimate goal of liberation.

Conclusion:

The book concludes by reiterating the valuable and universal nature of the Jina-Shasan, recognizing it as the best means for world peace. It encourages followers to actively promote the Jina-Shasan for the welfare of all and to fulfill the ideal of "Jainam Jayatu Shasanam" (May Jainism Triumph), thereby making their human life successful through immense merit.