Rushabhdev Se Vartaman Tak Jain Dharm Ki Sthiti - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Rushabhdev se Vartaman tak Jain Dharm ki Sthiti" by Bansidhar Pandit:

The book, "Rushabhdev se Vartaman tak Jain Dharm ki Sthiti" (The State of Jain Dharma from Rushabhdev to the Present) by Bansidhar Pandit, discusses the cyclical nature of time and the evolution of Jainism within this framework, emphasizing the foundational role of Lord Rishabhdev and the teachings of the Tirthankaras.

The text begins by contrasting Jain cosmology with other religious beliefs regarding the concept of time. While many religions divide time into limited periods (kalpas) based on creation and destruction, Jainism defines a kalpa by the ascending (utsarpiṇī) and descending (avasarpiṇī) periods. These periods are characterized by the gradual increase or decrease of happiness and suffering for beings. The utsarpiṇīkāla signifies a progressive increase in happiness and decrease in suffering, while the avasarpiṇīkāla represents the opposite – a decline in happiness and a rise in suffering. Each kalpa consists of one utsarpini and one avasarpini period, and both are considered to be beginningless and endless.

Each utsarpini and avasarpini period is further divided into six parts, marked by a progression of happiness and suffering:

Utsarpini Period (Ascending):
1. Duhṣama-Duhṣama (Extremely Suffering)
2. Duhṣama (Suffering)
3. Duhṣama-Suṣama (Suffering-predominant Happiness)
4. Suṣama-Duhṣama (Happiness-predominant Suffering)
5. Suṣama (Happiness)
6. Suṣama-Suṣama (Extremely Happy)
Avasarpini Period (Descending):
1. Suṣama-Suṣama (Extremely Happy)
2. Suṣama (Happiness)
3. Suṣama-Duhṣama (Happiness-predominant Suffering)
4. Duhṣama-Suṣama (Suffering-predominant Happiness)
5. Duhṣama (Suffering)
6. Duhṣama-Duhṣama (Extremely Suffering)

The text highlights that Jainism's 24 Tirthankaras, who brought spiritual light, were born in sequence during the third phase (Duhṣama-Suṣama) of the utsarpini period and the fourth phase (Duhṣama-Suṣama) of the avasarpini period. The current era is in the fifth phase (Duhṣama) of the avasarpini period. The period of the Tirthankaras, from Lord Rishabhdev to Lord Mahavir, occurred during the Duhṣama-Suṣama phase of this avasarpini cycle.

The author then explains the concepts of Bhoga-yuga (Era of Enjoyment) and Karma-yuga (Era of Action). The first three phases of the avasarpini period and the last three phases of the utsarpini period constitute the Bhoga-yuga. In this era, humans naturally utilize readily available resources without the need for accumulation or possessiveness. There is equality, no desire for wealth or status, and consequently, no anger, pride, deceit, or greed. Conversely, the last three phases of the avasarpini period and the first three phases of the utsarpini period form the Karma-yuga. As resources decline in the avasarpini period, humans begin to accumulate, leading to the emergence of greed, followed by deceit, pride, and anger. This ultimately results in the inclination towards the five sins: violence, falsehood, stealing, unchastity, and possessiveness.

The text details the progression of societal control and punishment as these negative tendencies grew. Initially, a mild form of censure ("Ha" - regret) was used for those who accumulated resources. When this proved insufficient, a stronger form of deterrence ("Ma" - prohibition) was implemented, followed by excommunication ("Dhik" - condemnation).

It was during this critical juncture, when societal order was breaking down and distinctions of high and low emerged, that Lord Rishabhdev, son of King Nabhi, descended to Earth. Lord Rishabhdev initiated the Karma-yuga by establishing Varna-vyavastha (caste system), promoting cooperation, and encouraging various professions like administration, writing, agriculture, service, crafts, and trade. He also introduced religious penal codes to curb unethical behavior, guiding people to overcome mental weaknesses (anger, pride, deceit, greed) and minimize the five sins. This marks the origin of religion according to Jain belief.

The author emphasizes that while governance systems (democratic and monarchical) preceded religious systems, Lord Rishabhdev integrated Dharma-tantra (religious governance) with Shasana-tantra (governance), leading to their continued development and survival.

Lord Rishabhdev presented two aspects of Dharma: the worldly (Aihika) and the spiritual (Adhyatmika). He embodied the spiritual aspect himself, setting a high ideal for humanity. The spiritual aspect aims at liberation from the cycle of birth and death, achieving eternal bliss. The worldly aspect, which the article focuses on due to the current impossibility of achieving spiritual liberation, aims at creating a happy present life and progressing towards the spiritual path. This is achievable through universal happiness and peace.

The text explains that individual happiness is intertwined with the happiness of the family, community, region, nation, and ultimately, the world. This interconnectedness necessitates the eradication of mental weaknesses like anger, pride, deceit, and greed, and the adoption of virtues like non-violence, truth, non-stealing, celibacy, and non-possessiveness. Mahatma Gandhi's advocacy for world peace is cited as a modern example of this principle.

The author asserts that the Dharma taught by Lord Rishabhdev, characterized by mental purity and righteous external conduct, remains relevant and will be a hallmark of humanity's development. All Tirthankaras, from Rishabhdev to Mahavir, propagated this same Dharma. The text argues that attempts to define Dharma differently based on various traditions (Jain, Buddhist, Vedic, Islam, Christian) are misguided; the underlying essence of Dharma is one, and the differences lie in the methods of propagation or attainment, or are simply non-Dharmic.

The book stresses the importance of both inner purity (reducing mental weaknesses) and outer conduct (preventing harmful actions) for a happy and peaceful life and society. It also includes rules and regulations for physical well-being, such as filtering water, not eating at night, abstaining from alcohol, meat, and honey, consuming fresh and wholesome food, fasting, and associating with good company. Actions that harm physical health or lead to a socially reprehensible or painful life, such as gambling, hunting, and prostitution, are considered irreligious (adharma) or sinful. Overeating and unwillingly eating less are also classified as adharma.

The author concludes by expressing concern that despite the comprehensive framework of Dharma and Adharma provided by Jainism for every aspect of human life, many Jains today lack adherence to these principles. The prevalence of anger and the five sins is noted as being potentially no less than in other communities. Furthermore, the article criticizes the concept of untouchability prevalent in some Jain circles regarding food and drink. This practice is seen as fundamentally contradictory to the universal principles of Dharma taught by the Tirthankaras, who emphasized equality and human brotherhood. The text argues that this narrow view of untouchability prevents Jain Dharma from being truly national or universal, as it undermines humanity itself, and where humanity is absent, Dharma cannot exist.

The author notes that while such flaws are present in other religious communities as well, the focus here is on Jainism. The text expresses a wonder that all religious communities claim their faith to be the path to national progress and world welfare, but lack a clear understanding of how to achieve this and the effort required to overcome current negative tendencies.