Navtattva Adhunik Sandarbh

This document is a summary of the Jain text "Navtattva Adhunik Sandarbh" (Nine Principles in a Modern Context) by Acharya Mahapragna. Published by Jain Vishva Bharati, Ladnun, Rajasthan, the book aims to present the fundamental Jain principles in a contemporary and accessible manner.

The summary covers several chapters, exploring key Jain concepts and their relevance to modern life and philosophical thought. Here's a breakdown of the main themes discussed:

1. The Seeker of Knowledge (वह ज्ञाता होना चाहता है): This section begins with an anecdote about Albert Einstein's desire to know the "knower" (the self) in his next life, contrasting with his current pursuit of knowing the "knowable." The text delves into the philosophical debate, referencing Kant's assertion that the knower cannot be known because it is abstract and formless, unlike material objects (dravya). The author argues for the Jain perspective of anekanta (many-sidedness), stating that the knower (soul) can be considered a dravya (substance) even if it is formless and weightless. The importance of meditation is highlighted as a path to experiencing the knower, emphasizing that true meditation goes beyond mere concentration to include purity and detachment (vitaragta). It stresses that the knower is self-luminous and knows itself, which is essential for knowing others. The goal of meditation is to remove the veils obscuring this inner knowledge.

2. Where Does This Suffering Come From? (यह दुःख कहां से आ रहा है ?): This chapter addresses the origin of suffering by examining the relationship between the soul (jiva) and non-soul (ajiva). It challenges the idea that the abstract and the concrete, or the conscious and the unconscious, can interact and influence each other. The Jain perspective is presented: the soul is not entirely abstract but can be concrete due to its connection with the body. This connection, arising from ashrava (influx of karmas) through kaya, vacha, man (body, speech, mind), is identified as the source of suffering. Suffering arises from the mind's desires and attachments, leading to the influx of karmic particles. The chapter debunks the idea that suffering is created by God or external forces, attributing it to the soul's impure state and its tendency towards mithya drishti (wrong perspective), avirati (non-restraint), pramada (carelessness), and kashayas (passions). The importance of controlling these through practices like kayotsarga (body stillness) and vach-gupti (control of speech) is emphasized.

3. Even the Free is Bound (स्वतंत्र भी बंधा हुआ है): This section explores the concept of being bound despite having potential freedom. It draws parallels with psychological concepts of the conscious and unconscious mind (Freud, Jung) and relates them to Jain principles of ashrava (influx), bandha (bondage), punya (merit), and papa (demerit). The unconscious mind, in Jain terms, is likened to bandha, where karmic particles are stored. These stored karmas, when ripening (vipaka), influence our present actions and character. The author highlights that the apparent freedom experienced is often influenced by these past karmic imprints. While acknowledging that individuals possess free will, the text suggests that our actions are often driven by accumulated karmas. It emphasizes that understanding the process of karma (karma-mimamsa) alongside the process of knowledge (jnana-mimamsa) is crucial for a complete understanding of human behavior and morality. True freedom comes from understanding and controlling these karmic forces.

4. Sown a Babool Seed, How Can Mango Grow? (बोया बीज बबूल का, आम कहां से होय ?): This chapter focuses on the principle of cause and effect, particularly in the context of actions and their consequences. It critiques the purely genetic or environmental explanations for life's outcomes, arguing that past acquisitions (arjan) are crucial. The analogy of sowing a seed highlights that the nature of our actions determines the results. Actions like self-praise and denigration of others are presented as sowing seeds of disgrace and low status (nichgotra). The concept of asata-vedaniya (unpleasant feeling-producing karma) is explained in relation to suffering, even amidst material possessions. Conversely, sata-vedaniya (pleasant feeling-producing karma) is linked to inner peace and happiness, cultivated through compassion (anukampa). The importance of ethical conduct is underscored as a means to cultivate positive karmic seeds for a better future.

5. Is the Door Closed? (क्या दरवाजा बंद है ?): This chapter delves into the concept of samvara, the cessation of karmic influx, by effectively closing the "door" to external influences. It distinguishes between merely making a resolution (tyaga) and achieving true samvara through consistent practice. The author uses the analogy of a lock and key to illustrate how controlling the senses (body, speech, and mind – kaya, vacha, man gupti) closes the channels of karmic inflow. The importance of anupreksha (contemplation) on impermanence (anityata) and oneness (ekatva) is highlighted as a way to reduce attachment (lagav) and foster detachment (anasakti), thereby strengthening samvara. The chapter emphasizes that controlling the influx is essential for inner purity and progress on the spiritual path.

6. The Mindset Can Be Changed (मनोवृत्ति को बदला जा सकता है): This section discusses the transformative power of inner practices for mental and spiritual health. It draws parallels between yogic breath control (pranayama – puraka, rechaka, kumbhaka) and the Jain principles of nirjara (purification) and samvara (restraint). Nirjara is akin to expelling impurities (like exhalation and purification), while samvara is about preventing their re-entry (like breath retention and restraint). The chapter stresses that both purification and restraint are necessary. It recounts a story of Acharya Punarvasu's foresight regarding future environmental pollution, mental degradation, and intellectual confusion, emphasizing the need for practices that address these issues. The text highlights that tapasya (austerities) is a means to both purification and restraint. Meditation is presented as a practice that embodies both, leading to inner purity and the reduction of karmic influx. The author further elaborates on the three dimensions of human activity – sustenance (ahara), movement (gatkriya), and sensory engagement (indriya pravritti) – and how their mindful regulation (samvara) or purification (nirjara) contributes to spiritual growth. Cultivating virtues like non-violence, self-control, and detachment are presented as key to transforming one's mindset.

7. Soul and परमात्मा (आत्मा और परमात्मा): The final section addresses the relationship between the soul (atma) and the Supreme Being or the liberated state (paramatma). It defines the journey from the soul to liberation as a process of understanding the fundamental truths: the existence of the soul (jiva), reincarnation (punarjanma), karma (karma), bondage (bandha), and liberation (moksha). Liberation is described as the soul's state of being in its pure, unadulterated form, free from any connection with matter or karmas. The Jain concept of paramatma is distinct from the creator-God in other traditions; it is a state of being free from passions and influences, existing in its pure consciousness. The text emphasizes that the principles governing the material world do not apply to the liberated soul. The journey to paramatma is an inward one, involving self-awareness and spiritual practice. The distance between the soul and paramatma is presented as a journey of consciousness from the lower self to the higher self, achieved through practices like meditation and self-awareness. The ultimate goal is to transcend worldly limitations and realize one's true, pure self.

In essence, "Navtattva Adhunik Sandarbh" aims to bridge the gap between ancient Jain philosophy and modern understanding, making the profound teachings on the nature of reality, karma, suffering, and liberation accessible to contemporary readers. It encourages a path of self-reflection, ethical conduct, and spiritual discipline for achieving inner peace and ultimate freedom.