Rajprashniya Sutra - Book Summary

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The Rajprashniya Sutra is a significant text within the Shvetambara Jain tradition, recognized as the second Upanga Sutra, affiliated with the Sutasangama (second Anga Sutra). Authored by Sundarlal Jain, it is a narrative-rich scripture that primarily refutes the 'one soul, one body' (tat jeev tat sharir) doctrine and firmly establishes the distinction between the soul (Jeev) and the body (Sharir). This makes it a seminal philosophical text within Jainism. The name "Rajprashniya" (Royal Inquiry) derives from the fascinating questions posed by King Pradeshi and their profound solutions.

The text can be broadly divided into two parts:

Part One: The Divine Spectacle of Suryabh Deva

The first section details the arrival of Suryabh Deva from the first celestial realm (Sauradhamma Kalpa) to witness Lord Mahavira in the city of Amalkappa.
Suryabh Deva, seated on his divine throne, uses his vast clairvoyant knowledge (avadhi jnana) to perceive Lord Mahavira, accompanied by his disciples, in the Amrashalvan Chaitya.
Overjoyed, Suryabh Deva prepares for his visit by ordering his attendant deities to beautify a one-yojana radius around Lord Mahavira's encampment.
He then embarks on his journey in a magnificent divine aerial vehicle, accompanied by his celestial retinue, including his family, Gandharvas, and performers.
Upon arriving at Nandishwar Island, he gradually reduces his divine aura and power to approach Lord Mahavira respectfully in Amalkappa.
After circumambulating Lord Mahavira thrice and offering his obeisance, Suryabh Deva poses philosophical questions to Lord Mahavira, seeking clarification on his spiritual state: whether he is destined for liberation (bhavya) or not (abhvaya), possessing right faith (samyagdrushti) or not, a transient worldly being (parit sansari) or an unbounded one (aprit sansari), one who observes or violates vows, and a being with a final life (charam shariri) or not.
Lord Mahavira confirms that Suryabh Deva is Bhavya, Samyagdrushti, Parit Sansari, Aaradhak, and Charam Shariri.
Following this, Suryabh Deva showcases his divine powers through spectacular performances of various dramatic arts (natya vidhi) and enactments of Lord Mahavira's life events.

Part Two: The Philosophical Dialogue with King Pradeshi

The second part shifts focus to the earthly realm and begins with Keshi Kumar Shraman, a learned monk with immense knowledge (four types of knowledge and fourteen Purvas), arriving in the city of Shravasti with 500 ascetics.
Chitta, the chief charioteer and close friend of King Pradeshi of Shvetambika, travels to Shravasti with gifts for King Jinashatru, who is subordinate to King Pradeshi.
In Shravasti, Chitta encounters Keshi Kumar Shraman, who is residing in the Koshthak Chaitya. Chitta, impressed by the monk, listens to his sermon on Chaturyama Dharma (the fourfold path of Jainism) and becomes his disciple (shramanopasak).
Chitta then requests Keshi Kumar Shraman to visit his city, Shvetambika.
Upon Keshi Kumar Shraman's arrival in Shvetambika, Chitta informs the King about the monk and requests him to preach to the unrighteous King Pradeshi, who is described as a cruel ruler with blood-stained hands.
Keshi Kumar Shraman initially expresses his inability to preach to the King as he does not willingly attend religious discourses.
Through Chitta's clever persuasion, King Pradeshi is brought before Keshi Kumar Shraman. The King, initially dismissive, asks the monk if he believes the soul and body are separate.
A series of compelling dialogues ensues where King Pradeshi challenges the concept of a separate soul with various practical and empirical arguments:
- The "you are my thief" analogy: The monk uses a clever analogy to explain the concept of karma and its consequences, which King Pradeshi understands and respects.
- Ancestors' plight: King Pradeshi asks why his sinful grandfather does not appear to warn him about the consequences of sin. The monk explains that just as a king wouldn't grant an offender a lengthy leave, his grandfather, engrossed in his karmic journey in hell, cannot easily return.
- The question of sin and punishment: The King uses the example of his sinful grandfather and righteous grandmother to question why they don't appear to provide proof of their destinies. The monk explains their situations based on their karmic merits and demerits, comparing the grandmother's heavenly abode to a place too pure for the earthly realm.
- The locked trunk analogy: King Pradeshi questions how a soul can escape a locked trunk after death without being seen. The monk explains that just as the sound of a drum from within a cave can be heard outside, the soul's departure is imperceptible to ordinary senses but can be perceived by enlightened beings.
- The worm infestation analogy: The King asks how worms could enter a locked trunk after a thief's death to infest the body. The monk explains that just as fire enters a solid iron ball when heated, the soul, through its karmic connection, can manifest as worms within the body.
- The weight of the soul: The King claims that the weight of a thief's body did not change after death, questioning the existence of a separate soul. The monk uses the analogy of a leather bag with and without air to illustrate that the soul is immeasurable and intangible.
- The soul's location: After dissecting a thief's body and finding no soul, the King asks where it resides. The monk compares this to a woodcutter who, by breaking an Arani log, fails to find fire, not realizing fire is generated by friction.
- The moving leaves analogy: To provide a direct example, the monk asks about the moving leaves of a tree. The King attributes it to the wind. The monk then asks about the wind's size and color, which the King cannot answer because it's invisible. The monk uses this to illustrate that just as the wind's existence is proven by the movement of leaves, the soul's existence is proven by the actions and movements of the body.
- Size of souls: King Pradeshi questions how a soul can be small (ant) or large (elephant). The monk uses the analogy of a lamp illuminating a small bowl versus a large palace, demonstrating that the soul takes on the form of the body it inhabits.
- Stubbornness and lineage: The King acknowledges the monk's truths but struggles to abandon his deeply ingrained beliefs due to lineage. The monk uses the analogy of a merchant who clings to iron ore while his friends progress to copper, silver, gold, and finally jewels, highlighting the misery of clinging to the inferior and rejecting the superior.

Outcome and Significance:

King Pradeshi is convinced by Keshi Kumar Shraman's arguments and embraces Jainism. He divides his wealth, donating a portion, and undertakes severe austerities.
Queen Suryakanta, disapproving of King Pradeshi's newfound devotion, poisons him during his fast. Despite knowing this, King Pradeshi remains composed and passes away with equanimity.
The soul of King Pradeshi is reborn as Suryabh Deva in the first celestial realm. The text concludes by stating that this celestial being will eventually be reborn in Mahavideha Kshetra as a human, attain spiritual discipline, and ultimately achieve liberation (moksha).

In essence, the Rajprashniya Sutra is a compelling philosophical discourse that uses the engrossing stories of Suryabh Deva and the transformative journey of King Pradeshi to underscores the fundamental Jain tenet of the soul being distinct from the body and emphasizes the crucial role of good company (sat-sangati) in spiritual progress. The dialogue between Keshi Kumar Shraman and King Pradeshi forms the very essence of this highly regarded scripture.