Jinshasn Ka Hard

Here's a comprehensive summary of the provided Jain text, "Jinshasn ka Hard" by Surajchand Shah (Dangiji):

The book, "Jinshasn ka Hard" (The Essence of the Jain Path), authored by Surajchand Shah, delves into the profound meaning contained within the two-lettered word "Jin." The author, a renowned scholar and thinker in Jain philosophy, presents a clear and heartfelt exposition on how this single word encapsulates the entire journey of spiritual development, from the initial steps of self-improvement to ultimate liberation.

The core essence of the Jin Shasan (Jain Path) is to transform the ordinary living being into a liberated soul, a human into a divine being, the individual soul into the Supreme Soul, and God into the Supreme God. The text explains how an ordinary "Jana" (person) becomes a "Jain." This transformation begins with the renunciation of "Mithyatva" (false beliefs or perverted understanding). This is followed by the progressive increase in "Sanyam" (restraint) or "Charitra" (conduct). The more one renounces "Avrat" (vows or lack of restraint), the closer one gets to being a "Jin." The ultimate "Jin" is one who has renounced "Pramad" (negligence), "Kashay" (passions like anger, pride, deceit, greed), and "Ashubh Yoga" (inauspicious activities of mind, speech, and body). Reaching the state of "Siddha," the liberated soul, signifies becoming a complete "Jin." The path followed by these liberated souls is called "Siddhanushasan" or Jin Shasan, which maintains the equilibrium of the entire universe, acting like a canopy over all existence.

To uphold this divine order, the Tirthankaras (Jain spiritual leaders) establish the "Tirtha" (spiritual order). Under their guidance, the "Ganadharas" (chief disciples) form the "Gan" (community or assembly), and the "Acharyas" (preceptors) lead the "Gachhas" (sects or lineages). The Jin Shasan itself guides us and, in turn, guides others. "Sampradayas" (sects or traditions) are established to foster equanimity and detach from possessiveness ("Mamata"). Hence, they are called "Mangal" (auspicious), as they are free from "Mama" (mine-ness). Conversely, sects that become attached and corrupted taint the minds of people.

The text draws parallels between societal prosperity and spiritual merit. Just as worldly affluence, family status, and physical beauty are indicators of "Punya" (merit), pride in these attributes leads to "Pap" (demerit). Similarly, "Sampraday Sampannata" (flourishing of a sect) is a sign of "Tapas" (austerities), but pride in one's sect signifies "Pap." "Kubhav" (negative states of mind) are considered "Pap," while "Subhav" (positive states of mind) are "Punya." This is why Tirthankaras possess such profound influence.

The author defines "Prabhav" (influence) as the intrinsic nature of the soul ("Jiva") and external influences as "Parabhav" (states of the non-soul, "Ajiva"). Mistaking these external influences for one's true nature is "Mithyatva." The true essence of the Tirthankara's exalted state is a distinct principle that leads one towards the nature of the "Siddha-Jin." The concept of "Mamateva" (possessiveness) is identified as the "Asrava" (influx of karmas) principle. "Samabhav" (equanimity) is termed "Samvara" (cessation of karmic influx), which is the state of the Acharya. "Shubhav" (pure states of mind) are identified as "Nirjara" (shedding of karmas), the embodied wisdom of the Upadhyay (teacher). The ultimate state of "Moksha Siddhi" (achievement of liberation) is the "Param Bhav" (supreme state), capable of dispelling the "Vibhav" (unnatural states) that bind one to worldly existence. This is the highest state of the "Sarva Sadhu" (all monks) and its worship is the path of the monk, which is the essence of the Jin Shasan. Deviating from this path is considered "Bhatkana" (wandering) and "Mithyatva-Moh" (delusion of false beliefs). Being "Latkana" (hanging in between) signifies "Mishra Moh" (mixed delusion), while "Atak Jana" (getting stuck) in "Samyaktva" (right faith) without recognizing the need for "Charitra" is "Samyaktva Moh" (delusion of right faith). The ego of existence is "Darshan Moh" (delusion of perception). To destroy "Anantanubandhi Kashay" (karmas that bind for infinite time), this "Darshan Moh" must be removed, leading to the light of "Samyagdarshan" (right perception). This is the "Sudarshan Chakra" (discus of right faith) and the "third eye" without which attaining "Brahma Sakshatkar" (realization of the Supreme Being) or ultimate peace is impossible.

The text then emphasizes that one cannot progress in the profound spiritual path of Jin Shasan without a proper understanding and practice of worldly duties ("Hiyaphuta Vyavahar"). True self-realization or "Samyagdarshan" leads to shedding superficial attractions ("Chatak Matak"). Without it, one remains entangled in external glitter and pride. Renouncing "Avrat" begins the process of detaching from superficiality. When one transcends worldly dualities, they abandon "Pramad" and refrain from "Ashubh Yoga." When even "Shubh Yoga" (auspicious activities) ceases, the goals of Nirvana, Mukti, Siddhi, and the complete Jin Shasan are achieved.

Just as a bird loses its ability to fly if its wings become entangled, a renunciate, ascetic, monk, or virtuous person becomes fallen if they abandon either the worldly ("Vyavahar") or the spiritual ("Nishchay") path. To truly understand the essence of Jin Shasan, the author advises contemplating the twelve lines provided, which will reveal the secret of the "Dvadashang" (twelve limbs of Jain scripture).

The text concludes with a poetic summary: "As soon as there is bias, the dual birth race stops; When both wings fly, they reach their destination. They reach their destination through austerity and conduct, Through the pure knowledge of the Sudarshan eye, and supreme purity."

"Leaving behind 'Atkan', 'Bhatkan', 'Latkan', one will proceed; From the 'Sun-Moon' 'Khatkan', one will attain the Lord's feet. Abandoning 'Chatak-Matak', shedding ignorance and delusion, One will attain potent bliss, all pure, unblemished knowledge. Pure, unwavering meditation dispels pain; Life's beauty is filled with sweet peace. Let the body's 'Matka' (burden) of Sun-Moon be cast away; Let the inherent self-bliss be detached from duality."

The true essence of Jin Shasan lies in shedding the burdens of the body through "Dharma Dhyan" (religious contemplation) and "Shukla Dhyan" (pure contemplation), detaching from dualities, and continuously experiencing the inherent self-bliss. The goal is to remove the impediments to experiencing this bliss. While renouncing "Mithyatva," "Avrat," "Pramad," "Kashay," and "Yoga" is necessary, the ultimate achievement is the attainment of this blissful experience.

The text clarifies the fruits of various principles: "Sata" (pleasant experiences) from "Punya" (merit), "Asata" (unpleasant experiences) from "Pap" (demerit), "Dukh" (sorrow) from "Asrava" (influx), "Sukh" (happiness) from "Samvara" (cessation of influx), "Shanti" (peace) from "Nirjara" (shedding of karmas), and "Siddhi" (accomplishment) from "Moksha" (liberation).

The ultimate essence of Jin Shasan is to perceive the "Jiva" (soul) and gain knowledge of "Ajiva" (non-soul) and to attain the excellent fruits of all principles in the correct manner. The author highlights the importance of: the merit of the Ahant (venerable ones), the foundation of the Siddha's soul, the conduct of the Acharya's "Samvara," the contemplation of the Upadhyay's "Nirjara," and the purification of the Sarva Sadhu's "Moksha" for the upliftment of life.

Finally, the text advises the discerning person to abandon the "Ajiva" principle through right conduct, destroy "Pap" through right knowledge, stop "Asrava" through right action, and break the bondage of "Bandha" (attachment) through right austerity. By following these principles, one will experience sequential "Anand" (joy), "Mangal" (auspiciousness), "Sukh-Chain" (happiness and peace), and "Shanti" (tranquility).