Pantrish Bolnno Thokdo - Book Summary

Here is a comprehensive summary of the Jain text "Pantrish Bolnno Thokdo" by Shravak Bhimsinh Manek, based on the provided pages:

Book Title: Pantrish Bolnno Thokdo (Thirty-five Points) Author: Shravak Bhimsinh Manek Publisher: Shravak Bhimsinh Manek Theme: This book is a collection of "Shikhaman na Bolo" (words of advice or teachings) presented in a structured format, likely intended for spiritual guidance and ethical instruction. The "Pantrish Bol" refers to thirty-five distinct points or categories of teachings.

Overall Purpose: The text aims to provide a comprehensive overview of fundamental Jain principles, concepts, and ethical guidelines. It systematically breaks down key aspects of Jain philosophy and practice, offering a structured approach to understanding and adhering to the Jain way of life. The book seems to be a compilation of essential knowledge for followers, particularly laypersons (Shravaks).

Key Themes and Content Breakdown (based on the provided pages):

The book progresses through numbered "Bol" (points), each elaborating on specific Jain doctrines and practices. Here's a breakdown of the topics covered in the initial sections:

The Four Gatis (States of Existence): The first point introduces the four realms of existence: Naraka (hell), Tiryancha (animal), Manushya (human), and Devata (celestial).
The Five Jatis (Classes of Beings): The second point discusses the five categories of living beings: Ekendriya (one-sensed), Beesendriya (two-sensed), Tesendriya (three-sensed), Chaturindriya (four-sensed), and Panchindriya (five-sensed).
The Six Kayas (Kingdoms of Life): The third point lists the six types of souls (bodies) in Jainism: Prithvikaya (earth-bodied), Apkaya (water-bodied), Teukaya (fire-bodied), Vayukaya (air-bodied), Vanaspatikaya (plant-bodied), and Trasakaya (mobile beings).
The Five Indriyas (Senses): The fourth point details the five senses: Shrotrendriya (hearing), Chakurindriya (sight), Ghranendriya (smell), Rasendriya (taste), and Sparshendriya (touch).
The Six Paryaptis (Fulfillments/Developments): The fifth point outlines the six stages of development: Aharaparyapti (food), Shariraparyapti (body), Indriyaparyapti (senses), Shvasochhvasaparyapti (respiration), Bhashaparyapti (speech), and Manahparyapti (mind).
Pranas (Vitalities) and Bales (Strengths): The sixth point enumerates the ten vitalities: five senses (as listed above), mano-bal (mental strength), vachan-bal (verbal strength), kaya-bal (bodily strength), shvasochhvas (respiration), and ayu (lifespan).
The Five Bodies: The seventh point discusses the five types of bodies: Audarik (gross), Vaikriya (transformable), Aharak (idealistic), Taijas (fiery), and Karmic.
The Fifteen Yogas (Activities/Karma-binding Causes): The eighth point elaborates on the fifteen types of karma-binding activities, categorized into four mental yogas (true, false, mixed, transactional), four speech yogas (similar categories), and seven bodily yogas (gross, mixed gross, transformable, mixed transformable, idealistic, mixed idealistic, and karmic).
The Twelve Upayog (Applications of Consciousness): The ninth point explains the twelve applications of consciousness: five types of knowledge (Mati, Shrut, Avadhi, Manahparyav, Keval) and three types of ignorance (Mati-ajnan, Shrut-ajnan, Vinavigan-jnan), along with four types of perception (Chakshur, Achakshur, Avadhi, Keval).
The Eight Karmas: The tenth point lists the eight main karmic obstructions: Gyanavarniya (knowledge-obscuring), Darshanavarniya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayuh (lifespan), Naam (name/body-making), Gotra (clan/status), and Antaray (obstruction).

Further Elaborations on Key Concepts:

Fourteen Gunasthanas (Stages of Spiritual Development): The eleventh point details the fourteen stages of spiritual progress from delusion to omniscience.
Twenty-three Sensory Objects: The twelfth point lists the objects of the five senses, totaling twenty-three.
Ten Types of Mithyatva (False Belief): The thirteenth point defines ten ways in which false belief (Mithyatva) manifests, often involving misidentifying or misunderstanding fundamental realities.
115 Points Related to the Nine Tattvas (Realities): The fourteenth point indicates a significant section dedicated to elaborating on the nine fundamental realities of Jainism, with specific sub-points:
- Fourteen points for Jivatattva (Soul Reality): Categorizing souls by the number of senses and their stages of development (paryapta/aparyapta).
- Fourteen points for Ajivatattva (Non-soul Reality): Discussing the structures (skandh, desh, pradesh) of the incorporeal substances (Dharmastikaya, Adharmastikaya, Akashastikaya) and the nature of Kalavya (time). It also includes the four aspects of Pudgala (matter) as skandh, desh, pradesh, and paramanu.
- Nine types of Punyas (Merits): Listing actions that lead to merit.
- Eighteen types of Papas (Demerits): Enumerating actions that lead to demerit.
- Twenty types of Ashravas (Inflows of Karma): Describing various causes that attract karmas, including delusion, vows, negligence, passions, activities, and the senses.
- Twenty types of Samvaras (Cessation of Karma): Detailing practices to stop the inflow of karma, mirroring the Ashravas but in their positive, restraining form.
- Twelve types of Nirjara (Shedding of Karma): Listing various austerities and practices for shedding accumulated karma.
- Four types of Bandha (Bondage of Karma): Explaining the four ways karma binds the soul (nature, duration, intensity, and quantity).
- Four types of Moksha (Liberation): Listing the paths to liberation: knowledge, perception, conduct, and austerity.
Eight Types of Souls (Atmas): The fifteenth point categorizes souls based on their dominant qualities or states: Atmayoga, Kashayayoga, Yogatma, Upayogatma, Gyanatma, Darshanatma, Charitratma, and Viryatma.
Twenty-four Karmic Divisions: The sixteenth point lists 24 categories of beings, including various types of celestial beings (Devas), hellish beings (Narakis), and earthly beings (from one-sensed to five-sensed humans and animals).
Six Leshyas (Karmic Dispositions): The seventeenth point describes the six karmic colors or dispositions: Krishna (black), Neel (blue), Kapot (dove-colored), Tejo (fiery), Padma (lotus-colored), and Shukla (white).
Three Drishtis (Perspectives): The eighteenth point outlines the three types of perspectives: Mithyadrishti (false view), Samyamithya (mixed view), and Samyaktvadrishti (right view).
Four Dhyanas (Meditations): The nineteenth point lists the four types of meditation: Artta (sorrowful), Raudra (fierce), Dharma (religious), and Shukla (pure).
Detailed Explanation of Six Substances (Dravyas): The twentieth point provides a detailed explanation of the six fundamental substances of the universe (Soul, Matter, Space, Time, Dharma, Adharma), elaborating on their single or multiple existence, extent, duration, materiality (or lack thereof), and essential qualities. This section alone covers 30 points as it details five aspects for each of the six substances.
Two Rasas (Categories): The twenty-first point mentions two main categories: Jiva-rashi (living beings) and Ajiva-rashi (non-living entities).
Twelve Vows of a Layperson (Shravak): The twenty-second point outlines the twelve vows undertaken by a Jain layperson, including restrictions on violence, falsehood, theft, non-celibacy, and excessive possession, as well as specific observances.
Five Mahavratas (Great Vows) of an Ascetic (Sadhu): The twenty-third point details the five cardinal vows of Jain monks: non-violence, truthfulness, non-stealing, chastity, and non-possession. It then further breaks down the "nang" (subtle aspects or implications) of each of these vows, enumerating a significant number of specific actions or considerations within each vow. For example, the vow of non-violence alone has 81 implications across different categories of beings and their actions.
Fifty "Nangs" of Vows: The twenty-fourth point seems to be a continuation of the detailed breakdown of vows, likely referring to 50 specific points or aspects related to the observance of vows, possibly categorizing them by the number of actions and mental/verbal/physical involvement.

The "Shikhaman na Bolo" (Words of Advice): Following the "Pantrish Bol," the book includes a separate section of "Shikhaman na Bolo" (pages 23-32). This section provides a collection of practical advice and ethical directives for daily life, covering a wide range of topics, including:

Prudence and Foresight: Not delaying good deeds, avoiding unnecessary chatter, thinking before acting, not revealing secrets, and being long-sighted.
Humility and Conduct: Not being proud of knowledge, practicing patience, showing respect to elders and teachers, not boasting, and avoiding arrogance.
Ethical Dealings: Not earning wealth unjustly, not engaging in unnecessary conflict, being content, showing compassion, and exercising self-control.
Social and Family Life: Maintaining good relationships, not trusting ill-wishers, being discreet about family matters, and respecting spouse and children.
Financial Prudence: Spending according to income, not borrowing unnecessarily, and avoiding dubious financial dealings.
Spiritual Practice: Not neglecting religious duties, practicing austerity with sincerity, and adhering to vows.
Discernment: Distinguishing between good and bad company, avoiding association with immoral people, and not being swayed by outward appearances.
Self-Discipline: Controlling senses, avoiding bad habits, being mindful of actions, and maintaining purity.
Interactions with Others: Not being harsh, forgiving mistakes, showing kindness, and speaking politely.
Health and Well-being: Being cautious about food and drink, avoiding late-night meals, and maintaining hygiene.

Overall Significance: "Pantrish Bolnno Thokdo" serves as a foundational text for Jain learning, offering a systematic and detailed exposition of core Jain tenets. It emphasizes the importance of understanding the intricate classifications of existence, karma, and spiritual progress. The inclusion of "Shikhaman na Bolo" further reinforces the practical application of Jain philosophy in daily life, providing actionable advice for ethical conduct, spiritual discipline, and social harmony. The book appears to be a valuable resource for anyone seeking to deepen their understanding of Jainism and live according to its principles.