Jina Shasan Ke Kuch Vicharniya Prasang - Book Summary

This document is a comprehensive summary of the Jain text "Jina Shasan ke Kuch Vicharniya Prasang" (Some Contemplative Occurrences in the Jina Shasan) by Padamchand Shastri, published by Veer Seva Mandir Trust. The book explores various significant and often debated topics within Jainism, drawing from both Digambara and Shvetambara traditions. The summary provided below is based on the content as presented in the pages of the book.

The book is structured with an introduction, a preface, and several chapters, each addressing a specific topic of contemplation.

Key Themes and Discussions:

Introduction and Publisher's Note: The publisher, Veer Seva Mandir, highlights its role in researching Jain ethics, philosophy, and history, and its commitment to disseminating knowledge through publications and the journal 'Anekanth'. This book is a compilation of thoughtful articles by Padamchand Shastri, aiming to foster new dimensions of thought. The publisher expresses gratitude to Pt. Kailashchandra Shastri for his foreword and to the trusts and individuals who supported the publication.
Foreword by Pt. Kailashchandra Shastri:
- He describes the Jain Dharma (Jina Shasan) as an embodiment of conduct and thought, continuously attracting seekers of truth.
- Padamchand Shastri is praised for his insightful exploration of various contemplative aspects of Jainism, drawing from both Digambara and Shvetambara literature.
- The Namokar Mantra (Panchamantra): The foreword discusses the universality of this mantra across Jain traditions. It notes the Shvetambara name "Navkar Mantra" and its significance as the essence of Jainism and the salvation of the fourteen Purvas. The discussion touches upon variations in the mantra, particularly in the final verse, and the differing interpretations regarding words like 'lok' and 'sarva' among scholars.
- The Panchamahavratas of Bhagwan Parshvanath: A key point of discussion is the Shvetambara assertion that Bhagwan Parshvanath taught four Mahavratas, with the vow against maithuna (celibacy) being included within the vow against parigraha (possessions). This is contrasted with Bhagwan Mahavir's teaching of five Mahavratas, attributed to the misuse of the four vows by Parshvanath's disciples. The Digambara perspective on the vows of the 22 Tirthankaras is also mentioned, noting that while 20 Tirthankaras preached four types of charitra, the first and last Tirthankaras also preached the chhedopasthapana samyama. The foreword suggests that the difference in the number of vows (four vs. five) might be related to the subtlety and understanding of the disciples, linking it to the four types of raudradhyana (fierce contemplation).
- Paryushan and Dashalakshan Parva: The text highlights the shared significance of Paryushan across Jain sects. It mentions the ten virtues (Dashalakshanas) listed in the Bhagwati Aradhana, which are also found in Shvetambara scriptures. The meaning of sangayamana (restraint) in the context of Paryushan is discussed, referring to the practice of monks staying in one place during the rainy season. The older name "Paryushan Parva" for the Dashalakshana festival observed by Digambaras is noted.
- Apadesha-Saptam and Apadesha-Mantram (Chapter 7): This section delves into interpretations of these terms from the Samayasar. The foreword notes differing interpretations by Acharya Jayasena and Acharya Amritchandra, particularly concerning the word "mant" (meaning mind or something related to it) and its inclusion in the phrase. The differing views on whether these terms refer to Jain scriptures or the nature of the soul are explored.
- The Language of Acharya Kundakunda's Prakrit: The foreword acknowledges Dr. A.N. Upadhye's work on this topic and agrees with the sentiment that modifying the Prakrit language of ancient texts based on modern linguistic standards is inappropriate, as it risks distorting the original meaning.
- The Infinite-Pradesha Nature of the Soul: This topic is presented as less controversial. It refers to the Tattvarthavartika by Akalankadeva, which describes the soul as ampradeshi (without specific pradeshas) in the ultimate sense (nishchaya naya). This doesn't mean the soul has no pradeshas but rather that its experience is undivided and whole.
- The Swastika Symbol: The foreword mentions a novel perspective presented on the Swastika, potentially linking it to auspiciousness and the cycle of birth and death. The traditional interpretation of the Swastika as representing the relationship between soul and matter and the cycle of four gatish (realms of existence) is contrasted with this new view.
Chapter 1: Anadi Mulmantra'yam (This is the Primordial Mantra): This chapter focuses on the Namokar Mantra, exploring its timeless and eternal nature. It discusses how the mantra, by virtue of the eternal existence of the five supreme beings (Arhants, Siddhas, Acharyas, Upadhyayas, Sarva Sadhus), can be considered primordial. It delves into the variations of the mantra found in different texts, especially the Bhagwati Sutra, and the differing scholarly opinions on the authenticity and original form of the mantra, particularly concerning the inclusion of terms like "lok" and "sarva." The author emphasizes the importance of understanding the original intent and structure of the mantra, suggesting that the five-verse, thirty-five-letter form is the most historically and linguistically sound and considered primordial. It also clarifies the meaning and significance of each of the five supreme beings.
Chapter 2: Bhagwan Parshva ke Panchamahavrat (The Panchamahavratas of Bhagwan Parshva): This chapter critically examines the assertion, often made in Shvetambara traditions, that Bhagwan Parshvanath preached only four Mahavratas, with celibacy being subsumed under the vow against possessions. The author argues against this by presenting evidence from both Digambara and Shvetambara scriptures that suggests the five Mahavratas have been consistently taught by all Tirthankaras, including Parshvanath. The differences in interpretation are attributed to potential textual variations and the need for disciples to understand the underlying principles correctly. The chapter meticulously analyzes various scriptural references and scholarly arguments to support the view that the five Mahavratas were a consistent teaching. It also discusses the concept of chatur-yama (four vows) and its potential origin and interpretation, suggesting that it might be a misunderstanding or a specific application of the principles.
Chapter 3: Paryushan aur Dashalakshan Parva: This chapter elaborates on the significance of Paryushan and the ten virtues. It explains the etymology of "Paryushan" and discusses the duration of the festival as observed by both Digambara and Shvetambara monks and lay followers. It highlights the shared practice of monks staying in one place during the rainy season (chaturmas) to minimize harm to living beings. The chapter details the scriptural basis for Paryushan, including the Bhagwati Aradhana and Jinnakalpa Sutra, and discusses the observance of proshadh (fasting) on specific days like Ashtami, Chaturdashi, and Purnima. It addresses the differences in the timing and duration of Paryushan between the two sects and suggests that the Shvetambara practice of starting Paryushan on Bhadrapada Shukla Panchami is supported by scriptural evidence.
Chapter 4: Apadesh-Saptam (or Apadesha-Mantram): This chapter delves into the interpretation of specific verses from the Samayasar, particularly the 15th verse and its commentary. It discusses the differing interpretations of Acharya Jayasena and Acharya Amritchandra regarding terms like "Apadesh" and "Mant" (or "Sattam"). The author analyzes the scriptural context and linguistic nuances to support the view that these terms refer to the nature of the soul and its experience, rather than being solely descriptive of Jain scriptures. The importance of considering the entire context and the potential for variations in ancient manuscripts is stressed.
Chapter 5: Acharya Kundakunda ki Prakrit (The Prakrit of Acharya Kundakunda): This chapter addresses the language used by Acharya Kundakunda in his works. It acknowledges the scholarly debate regarding the specific Prakrit dialect he employed, with influences from Jain Shauraseni, Ardhamagadhi, and Maharashtri. The author argues against the notion of "correcting" the language of ancient texts based on modern linguistic standards, emphasizing the need to understand the historical and literary context of Jain Prakrit. The chapter provides examples of variations in word usage found in different manuscripts and supports the view that Jain Prakrit was a blend of various dialects, chosen for its expressive capacity and ease of propagation of spiritual principles.
Chapter 6: Atma ka Amkhyanpradeshitva (The Infinite-Pradesha Nature of the Soul): This chapter thoroughly examines the concept of the soul's pradeshas (regions or spatial extensions). It argues against the interpretation of the soul as apredeshi (without pradeshas) in an absolute sense. Drawing from scriptural definitions of pradesha as a measure of space occupied by a substance, the author explains that while the soul is amkhyanpradeshi (possessing infinite pradeshas), this does not negate its presence in a specific spatial extent. It emphasizes that the soul's spatial characteristic is part of its inherent nature and is not dependent on the state of consciousness. The chapter also discusses the distinction between drvyarthika naya (substance-perspective) and paryayarthika naya (state-perspective) in understanding the soul's nature. It concludes that the soul is inherently amkhyanpradeshi in both ultimate and conventional senses, and attempts to portray it as apredeshi in some contexts are either due to misunderstandings of the naya principle or variations in scriptural interpretations.
Chapter 7: Swastika Rahasya (The Mystery of the Swastika): This chapter explores the symbolism of the Swastika in Jainism and its connections to auspiciousness and Vedic traditions. It discusses the various interpretations of the Swastika, including its representation of the five supreme beings (Panchaparmeshthi) and its association with the fourfold refuge (Chatur-sharan). The author traces the etymology of the word "Swastika" and its use in both Sanskrit and Prakrit, highlighting its consistent association with welfare and auspiciousness. The chapter connects the Swastika to the Chatuh-mangal (four auspicious elements) and elaborates on how the four corners of the Swastika can be seen as representing the four cardinal directions and their associated auspiciousness. It also discusses the symbolic representation of the vows and principles within the Swastika's structure, drawing parallels with the Namokar Mantra and the Chatuh-sharan path. The author suggests that the Swastika, in its traditional form, encapsulates the essence of Jain philosophy and auspicious practices.

In essence, "Jina Shasan ke Kuch Vicharniya Prasang" is a scholarly work that engages with fundamental concepts in Jainism, offering detailed analyses and interpretations that aim to foster deeper understanding and contemplation among its readers. The book emphasizes the universality of core Jain principles while also acknowledging and exploring the diverse interpretations and traditions within the faith.