Kya Yah Satya Hai - Book Summary

The book "Kya Yah Satya Hai?" (Is This True?) by Hajarimal Bhoormal Jain, published by Shuddh Sanatan Jain Dharm Sabarmati, critically examines various prevalent practices and interpretations within Jainism, contrasting them with the foundational principles and scriptures. The author's primary aim is to highlight perceived deviations from the original Jain philosophy and encourage readers to engage in thoughtful reflection and verification of these practices.

The book is structured into several sections, each addressing a specific aspect of Jain tradition. Here's a summary of the key topics covered:

Introduction: The author explains that after the Nirvana of Lord Mahavir and the subsequent scriptural codification by Acharya Devdighi Ganih, several unnecessary changes and additions were made, some of which contradict the fundamental principles of Jainism. The book aims to present these discrepancies and encourage readers to analyze them objectively. The author emphasizes the goal of understanding the true essence of Jain philosophy and avoiding "disparagement in the guise of worship."

Key Topics and Critiques:

Panch Parmeshthi Sutra (Navkar): The author questions the prevalent pronunciation "Namo Arihantanam" suggesting it implies "one who kills enemies" and is thus contrary to the principle of non-violence. He argues the original scriptural pronunciation is "Namo Arhantanam," meaning "salutations to those who have attained the state of worthiness." Evidence from ancient scriptures and inscriptions is presented to support this claim.
Arhant Word Proof: This section provides extensive scriptural and epigraphic evidence (from Bhagwati Sutra, Acharang Sutra, Samavayan Sutra, Thanaang Sutra, Hatigumpha inscription, Mathura Kankali Tila inscription, etc.) to support the use of "Arhantanam" over "Arihantanam."
Namothunam: The author contends that the latter part of the Namothunam sutra ("Je aiya siddha je abhavisanti...") is a later interpolation and not part of the original text as found in scriptures like Kalpa Sutra. He critiques the concept of "dravya nikshepa" (material classification) as it is interpreted to include future Tirthankaras, arguing it deviates from the practical and theological understanding of Nikshepa as explained in Anuyog Dwar Sutra.
Logass Sutra: The author questions the practice of worshipping multiple Tirthankaras simultaneously in the Logass sutra, arguing that since Tirthankaras are unique spiritual figures who do not appear together, simultaneous worship diminishes their eminence. He also critiques the plea for Tirthankaras to be pleased and bestow Siddhi, considering it contrary to their Vitarag (detached) nature and the principle of "Nikkankshiya" (desirelessness).
Jayviray: This section discusses a historical dispute between two Acharyas regarding the interpretation of "Jayviray," particularly its meaning related to achieving worldly desires. The author argues that the true meaning lies in concentration and contemplation, and seeking worldly gains from Tirthankaras is inappropriate and contrary to the principle of Nishkam Bhakti (desireless devotion).
Teen Thui - Char Thui (Three Praises - Four Praises): The author analyzes the practice of reciting praises ("thui") in conjunction with "Kayotsarga" (meditation posture) and worship of deities. He argues that Kayotsarga, being a practice of detachment, is contradictory to active worship and praise. He also critiques the praise of deities, particularly in the context of the "Char Thui," suggesting it's a later development not supported by core scriptures and potentially influenced by non-Jain traditions.
Mantra Jyotish (Mantras and Astrology): The book strongly condemns the use of mantras and astrology in Jainism, citing scriptures like Uttaradhyayan Sutra and Dashavaikalik Sutra that prohibit the use of such practices by ascetics. The author views these as deviations that lead individuals astray from the path of liberation.
Siddha Chakra: The author questions the origin and practices associated with Siddha Chakra worship and Oli Tapa. He argues that its importance is derived from the "Shripal Charitra," which he suggests is a later literary work. He points out the lack of mention of Siddha Chakra in earlier scriptures and highlights that the associated rituals often focus on worldly benefits, contradicting the essence of spiritual pursuit.
Nav Smaran: The author critiques the inclusion of verses within Nav Smaran that describe the warding off of physical dangers and the invocation of deities for protection, deeming them contrary to the Vitarag nature of Tirthankaras and the principles of self-reliance and karmic causality. He specifically mentions the problematic nature of some verses in Stotras like "Shantikara" and "Ajit Shanti Stavan."
Dev Dravya (Temple Wealth): The author discusses the concept of "Dev Dravya" and criticizes the prevalent practices associated with it, particularly those implemented by the "Chaityavasi" tradition. He argues that the true "Dravya" of the Panch Parmeshthis is their knowledge, perception, conduct, and austerity, not material wealth. He questions the appropriation of wealth in the name of Tirthankaras when they themselves renounced worldly possessions.
Anjan Shalaka: The practice of "Anjan Shalaka" (applying collyrium to the eyes of idol) is questioned. The author argues it's a post-scriptural practice, possibly introduced by the Chaityavasi sect, and criticizes the involvement of ascetics in such rituals, which he sees as inappropriate for their ascetic conduct.
Jain Mandir Nirman mein Jain Siddhant (Jain Principles in Temple Construction): This section presents a contrast between conventional temple practices and a proposed model that adheres strictly to Jain principles. The author criticizes practices like worshipping Yaksha-Yashini, seeking donations, mandatory daily bathing of idols, and adorning them with jewelry, all of which he claims are contrary to the Vitarag nature and the eighteen defects (doshas) that Tirthankaras have transcended.
Samayaktva (Right Faith): The author defines Samyaktva as respecting and following the principles of the liberated souls (Arhant, Siddha, Acharya, Upadhyay, Sadhus). He differentiates it from "Moksh Mohaniya" (desire for liberation through worldly pleasures) and "Mithyatva Mohaniya" (adoring worldly-minded souls).
Punya - Pap ki Chatur-bhangi (Four-fold classification of Merit and Demerit): The author presents a unique interpretation of the karmic cycle, classifying actions not just as pure or impure, but also in terms of their outcome and intention, leading to categories like "Punyanubandhi Punya," "Papanubandhi Punya," "Punyanubandhi Pap," and "Papanubandhi Pap."
Kevali Ahar (Food of Omniscient Beings): The author delves into the debated topic of whether Kevalis (omniscient beings) consume food. He argues against the practice of Kevalis eating, questioning the need for sustenance after the destruction of karmic bonds. He presents scriptural references and logical arguments to support the view that Kevalis do not eat.
Stri Moksha (Liberation for Women): The author addresses the differing views on whether women can attain liberation. He argues that the primary obstacle is the Mohaniya Karma (delusion karma), not the female gender itself, and that the ability to overcome karmic impediments is key to liberation, applicable to both men and women.
Atma ka Anadipan (The Soul's Primordial Nature): The author challenges the widely accepted notion that souls have been associated with karma since time immemorial. He uses analogies and scriptural interpretations to suggest that souls were initially in a state free from karma and that the binding of karma began when souls entered the realm of "Vyavahar Rashi" (the realm of observable action) and interacted with the material world, thus initiating the cycle of karma.
Atma ka Vikas (The Soul's Evolution): Following the previous point, this section discusses the soul's journey from an unmanifested state to achieving liberation. It emphasizes the role of physical existence and interaction with the material world as a necessary stage for spiritual evolution, highlighting the arduous journey through various life forms before attaining human birth, which is considered crucial for spiritual progress.
Punya se Moksha (Liberation through Merit): The author questions the conventional Jain understanding that both merit (Punya) and demerit (Pap) must be exhausted for liberation. He argues that certain types of merit, particularly those accumulated with desires for worldly pleasures, might act as a hindrance. He suggests that only spiritual merit, free from attachment, leads to liberation.
Namokar Sutra with Om: The author critically examines the modern practice of prefixing "Om" to the Namokar Mantra. He questions its linguistic correctness, scriptural validity, and the theological implications of such an addition, especially considering that "Om" is a Sanskrit word while Namokar is in Prakrit. He cites the example of Acharya Siddhasen Diwakar being rebuked by his guru for shortening the Namokar mantra.
Namo Loae Savva Sahunam: The author clarifies the presence of "Loae Savva" in the fifth line of the Navkar mantra. He explains that "Savva" (all) is necessary due to the different categories of Sadhus (ascetics), including those who have attained Kevala Gnaan (omniscience) and those who are still in the process. "Loae" (world) is relevant to the current worldly existence of ascetics, unlike the Siddhas who are beyond the world.
Darshanachara (Conduct of Right Faith): This section elaborates on the eight components of Darshanachara, emphasizing the importance of unwavering faith in Jain principles and the need to avoid desires for worldly or heavenly pleasures as a result of religious practices. He interprets "Nishkankshiya" as avoiding desires for fruits of religious actions, rather than renouncing other faiths.

In essence, "Kya Yah Satya Hai?" is a call to critical engagement with Jain traditions, urging adherents to return to the scriptural foundations and the core philosophical tenets of the faith, free from later accretions and misinterpretations.