Pitar Sankalpana Ki Jain Drushti Se Samiksha - Book Summary

Here's a comprehensive summary in English of the Jain text "Pitar Sankalpana ki Jain Drushti Se Samiksha" by Anita Bothra, based on the provided pages:

The article "Review of the Concept of 'Pitar' from a Jain Perspective" by Dr. Anita Sudhir Bothra examines the Hindu concept of 'Pitar' (ancestors) and its associated rituals like Shraddha, Tarpan, and Pind Daan, contrasting it with the Jain tradition.

Introduction: The author begins by acknowledging the parallel existence of Vedic/Brahmanical and Shraman traditions in India since ancient times. She highlights that the concept of 'Pitar' and its associated rituals are significant differentiating factors between these traditions. The Jain community, though historically smaller and dispersed, has been in close contact with the Hindu society. Consequently, many Hindu religious customs, vows, and ritualistic practices have been adopted by Jains in a simplified form, adapted to Jain principles, and with the primacy of the Pancha Parmeshthi (the five supreme beings in Jainism). However, the concept of 'Pitar' itself is fundamentally contrary to Jain principles and has therefore not been adopted.

Prevalence of the 'Pitar' Concept in Brahmanical Tradition: The article notes the extensive presence of 'Pitar' related concepts in numerous Brahmanical scriptures, including the Vedas (Rigveda, Taittiriya Brahmana), Smritis (Manusmriti, Smriti Chandrika), Puranas (Markandeya Purana, Vayu Purana, Matsya Purana, Kurma Purana), epics (Ramayana, Mahabharata), and philosophical texts like Purva Mimamsa. Independent works dedicated to these concepts also exist, demonstrating their deeply rooted and widespread nature in Brahmanical thought.

Key Beliefs Regarding 'Pitar' in Representative Brahmanical Texts:

Rigveda: Yamas Vivasvan is considered the king of Pitars. Angiras and others are mentioned as groups of Pitars. The Pitars are linked to sacrifices (Yajna), and various deities are identified as Pitars. Prayers are offered for virtuous Pitars to go to Swarga (heaven) and for Pitars in Swarga to go to their proper abodes. Pitars are believed to participate in the fruits of sacrifice, satisfied by devotee's worship and angered by offenses. A prayer to Agni (fire) asks to infuse new life into the dead body and hand it over to the Pitars.
Taittiriya Brahmana: Elaborates on Pitars, Pind Daan (offering balls of rice), Pindpitryajna (sacrifice of Pind for Pitars), Pitruprasad (favor of Pitars), and Pitruloka (world of Pitars). Pitars are categorized as 'Devatmak' (divine) and 'Manushyatmak' (human-like). Devatmak Pitars are lords of Pitruloka, while Manushyatmak Pitars are those who attain Pitruloka after death to enjoy its pleasures. It's stated that Manushyatmak Pitars should be satisfied only after the Devatmak Pitars.
Manusmriti: Indicates that during its time, Pitar Tarpan (offering water to ancestors) and Shraddha rituals were performed by all four varnas (classes). The Brahmanical priests officiated these rites. The general invocation of Pitars from the Rigveda evolved into invoking three deceased males of one's own lineage. A classification of Pitars based on varna (Brahman, Kshatriya, Vaishya, Shudra) is mentioned. The importance of specific food offerings increased significantly, a departure from the Rigveda. The concept of satisfying Pitars through feeding Brahmans is highlighted. Various meats are mentioned for the eternal satisfaction of Pitars. Different types of Shraddha (daily, monthly, quarterly, yearly) are described. The superiority of the officiating Brahman priest increased, and specific rules for Brahmans to avoid certain beings and people while eating were established. Shudras were not even considered entitled to the leftovers of Shraddha meals. The importance of having a son to satisfy Pitars is noted.
Smriti Chandrika: The "Shraddha Kand" section extensively details the glory of Shraddha, its types, eligibility for performing Shraddha, timing, Brahmans to be fed, methods of ancestral worship, and Pind Daan procedures.
Chaturvarga Chintamani: The first part of this work discusses Shraddha extensively, covering its rituals, glory, actions, Tarpan, satisfaction of Pitars, groups of Pitars, Pind Daan, feeding Brahmans, and Shraddha items. The word 'Shraddha' is described as 'Yogarudha' (having a conventional meaning). The author also addresses and refutes criticisms of Shraddha.
Markandeya Purana: Describes Pitar worship and Shraddha in detail. It states that Pitars of the four varnas are different, as are the food offerings. The number of Pitruganas (groups of Pitars) is said to be 31. It's mentioned that Pitars can inhabit all species, including trees. A dialogue between the Brahmachari Ruchi and Pitars reveals the importance of marriage and progeny from the Pitars' perspective. The origin of Manu and Shraddha performed by Pitars in heaven is also recorded, along with mentions of meat consumption.
Vayu Purana: Links Pitars to Soma rasa (a type of intoxicating drink). Various types of Pitars are mentioned, including Agnishvatta and Barhishada, which are common in most texts. Additionally, seven Pitruganas are named.
Matsya Purana: Describes the divine form, garlands, ornaments, and Kamadeva-like radiance of Pitars. It also categorizes Pitars into four types based on varna. It states that "righteous Pitars reside in the heaven called Jyotishmat, which is above Swarga."
Kurma Purana: States that Pitruganas descend to the place of Shraddha and exist in the form of wind. They dine with Brahmans and attain the supreme state after the meal. It outlines criteria for the Brahmans performing Shraddha, noting that if the Brahman is wicked, the Pitars consume sin, and if he is quarrelsome, they consume filth.

Lack of Cohesion in 'Pitar' Beliefs: The article emphasizes that across various foundational and independent Brahmanical texts, there are diverse opinions and attempts to justify illogical and impossible arguments regarding Pitars and Pitruloka. The primary observation is that disagreement rather than agreement prevails between any two texts. Examples include:

Conflicting statements about Pitars going to Swarga or their independent Pitruloka.
Prayers asking Agni to infuse new life into the dead body and give it to Pitars, implying the dead are reanimated.
The Atharvaveda mentions five societies (Deva, Manushya, Asura, Pitar, Rishi), while the Taittiriya Samhita suggests six different species (Deva, Manushya, Pitar, Asura, Rakshasa, and Pishacha).
While some scholars propose Pitars were a society akin to Devas and Manushyas, the ambiguity about whether they are an earthly society or a species residing in extraterrestrial Pitralokas persists.
Discrepancies exist regarding the lifespan of Pitars, leading to debates about the location of Pitruloka, with possibilities ranging from Earth to other solar systems.
Pitars are classified in various ways, including Ayonisambhav (born without womb), named types like Barhishada and Agnishvatta, and four categories: Somapa, Havirbhuj, Ajyap, and Sukali, whose fathers are also identified. Other texts mention three types (Uttam, Madhyam, Kanishth) or two (Deva-Pitar and Manushya-Pitar). Scholars have also divided Pitars into Nitya (eternal), Naimittika (occasional), and Martya (mortal). This suggests a lack of a single, unifying principle for classification.
Contradictory descriptions exist, such as Pitruloka being described as blissful in the Brihadaranyaka Upanishad, while the Markandeya Purana states Pitars in various realms are emaciated by hunger and thirst, requiring satisfaction through Pindodak.
The daily ritual of Pitruyajna for Brahmans, with no similar provision for other varnas, points to Brahmanical favoritism.
The concept of the soul's transition to Pitarhood evolves from immediate post-cremation to a year-long period as a 'Preta' suffering agony, requiring Shraddha rituals. Later, the idea of an 'Ativahika' subtle body emerges, followed by a 'Preta Sharira,' and finally Pitarhood after further Shraddha.
Pitars are described as formless and airy, taking form during Tarpan and Shraddha.

Review of the 'Pitar' Concept from a Jain Perspective:

The article attributes the Jain rejection of the 'Pitar' concept and its associated rituals to two main reasons:

Lack of Cohesion in the 'Pitar' Concept: This point has already been elaborated upon with the numerous inconsistencies found in Brahmanical texts.
Incompatibility with Jain Philosophical Background:
- Primacy of Sacrifices (Yajna): The Rigveda connects Pitars to Yajna, and Manusmriti explicitly includes Pitruyajna in the Pancha Mahayajnas. Both Jain and Buddhist traditions vehemently opposed the sacrificial tradition. The Jain texts like Vyakhyaprajapti and Sthananga identify uncontrolled violence (Maharambha), excessive accumulation (Mahaparigraha), killing of beings with five senses, and meat consumption as causes for the bondage of karma leading to hellish rebirths. While not directly condemning Yajna, the Dharmopadesh Malavivaran links these four causes specifically to sacrificial activities, thus criticizing them.
- Vedic Study, Salvation through Vedas, and Importance of Feeding Brahmans: The Uttaradhyayan Sutra presents a dialogue where a priest emphasizes the importance of Vedic study, feeding Brahmans, and procreation. His sons retort that Vedic study does not grant salvation, that Brahmans fed with ignorance misguide the yajamana (sacrificer), and that household life is not essential. This dialogue implicitly rejects the Brahmanical premise that feeding Brahmans satisfies Pitars, highlighting the irrationality and impossibility of this belief.
- Beliefs Related to Food: Brahmanical rituals, especially Shraddha, involve elaborate food offerings and detailed discussions on what food is appropriate or not. The concept of leftover food from Shraddha and Brahmans' remnants is also mentioned. In contrast, Jain rituals are primarily characterized by chanting, penance, self-study, meditation (Samayika), and fasting. While modern Jains might perform rituals involving food offerings during the conclusion of vows, these lack ancient scriptural basis and are seen as influenced by Brahmanical contact. The Jain tradition does not have the practice of offering food to God and consuming it as prasad, nor is the concept of consuming food as prasad from deceased Pitars accepted.
- Specific Meaning of the Word 'Brahman': Brahmanical texts from the Vedas to Puranas and even today, perform Pitar Tarpan and Shraddha through Brahmans using mantras. The Shraman traditions (Jainism and Buddhism) rejected the intermediary role of Brahman priests. Jainism emphasizes that true 'Brahmanhood' is not determined by birth but by conduct. The Uttaradhyayan Sutra defines a true Brahman as one who has conquered anger, is detached, non-greedy, homeless, possesses nothing, and observes celibacy. This redefinition of 'Brahman' further explains why the practice of Pitar Shraddha with Sanskrit mantras performed by Brahmans is not prevalent in Jainism.
- Caste-Based Varna System: Manusmriti and Markandeya Purana mention caste-based varna classifications for Pitars. Jainism, however, emphasizes a karma-based varna system and, more significantly, views all living beings as capable of spiritual progress, promoting a unique sense of equality.
- Specific Meaning of the Word 'Pind': The fundamental meaning of 'Pind' is a 'lump' or 'ball', commonly used for balls of rice offered to Pitars in Brahmanical traditions. The Chaturvarga Chintamani considers it 'Yogarudha'. In Jainism, the word 'Pind' is specifically used for pure and purified food suitable for monks (Prashuk Ahar). Ancient Jain texts define 'Pind' as food meant for monks. The Acharanga Sutra and Dashavaikalika Sutra have dedicated chapters on 'Pindeshana' (seeking food for monks) discussing the specific requirements for such food. Pind Niryukti by Bhadrabahu also uses 'Pind' in this sense. Monks collect food collectively in their alms bowl, which becomes a 'pind' in a broad sense, and they consume it with detachment, without focus on taste. This distinct Jain usage of 'Pind' clearly indicates that the Brahmanical concept of Pind offered to Pitars is not accepted.
- Meaning of 'Shraddha' and 'Shraaddha' Words: The Chaturvarga Chintamani, Smriti Chandrika, Manusmriti, Baudhayana Sutra, and Vishnu Dharmottara Purana derive 'Shraaddha' from 'Shraddha' (faith). It refers to actions performed with faith, including offering Til (sesame seeds), Darbha grass, mantras, and Pind Daan. Jainism uses both 'Shraddha' and 'Shraaddha' extensively but prioritizes the inherent meaning of faith. Jain traditions do not call the ritual of offering water, Til, Darbha, etc., 'Shraaddha'. Those who have faith in the principles propounded by the Jina are called 'Saddi' (faithful), a term primarily used for lay followers (Shravaka, Upasaka). The Shraaddha Pratikkramana Sutra discusses daily observances of a Shravaka. The Jain tradition often adopts words from Brahmanical traditions but assigns them new meanings.
- Transmigration of Deceased Beings into Various Realms: The Markandeya Purana states that deceased humans go to the celestial realm, animal kingdom, human realm, and other categories of beings. However, no Brahmanical text unequivocally states that every deceased being first goes to Pitruloka. Furthermore, it's not specified if non-human beings go to Pitruloka. Jainism recognizes four realms of existence (Naraka, Tiryancha, Manushya, Deva) and does not mention a separate realm or path called 'Pitr'gati' or 'Pitr'loka'. According to Jain karma theory, each soul attains an appropriate realm based on its karma. While some mention of Pitars might create confusion with heavenly beings, Jainism details various types of Devas and their abodes, such as the eight Vyantara Nikayas (Kinnar, Kimpurusha, Mahoraga, Gandharva, Yaksha, Rakshasa, Bhuta, and Pishacha) and Jyotishka Devas.

In conclusion, the article meticulously demonstrates that the Jain tradition, grounded in its unique philosophical principles of non-violence, karma, and spiritual liberation, fundamentally rejects the Brahmanical concept of Pitars and its associated rituals due to their inherent inconsistencies and incompatibility with Jain teachings.