Sankshipta Jain Dharm Prakash

This document is a digitized version of the book "Sankshipta Jain Dharm Prakash" by Bhaiya Bhagwandas. The text provided includes the preface, table of contents, and the initial chapters of the book. It also contains a fair-use declaration from "The Free Indological Collection" (TFIC), which states that the book is provided for educational and research purposes and is believed to be in the public domain.

Here's a summary of the content covered in the provided pages:

Fair Use Declaration (Page 1): This section outlines the purpose of providing the book online, emphasizing fair use for educational and research purposes. It clarifies that the collection aims to make hard-to-access or Indian-language texts more widely available.

Title Page and Introduction (Page 3-4): The title page prominently displays the book title "Sankshipta Jain Dharm Prakash" and the author, Bhaiya Bhagwandas. A quote by the author is present: "Only Jains know Jainism, those who don't know Jin don't know Jainism. O Jain brethren, know yourselves with your own eyes." The table of contents lists various topics including:

• A Humble Request (Namra Nivedan)
• Twelve Reflections (Barah Bhavana)
• The Present Time and Religion
• Jainism and Ahimsa (Non-violence)
• Syadvada (Doctrine of Manifold Aspects)
• World Religion and Jainism
• Jain Philosophy
• Lay followers (Shravak) and Ascetics (Sadhu)
• Opinions of Scholars
• Useful Teachings
• Appendix including a profile of Jainism by scholars from Shvetambar and Digambar traditions.

A Humble Request (Page 5-8): This section expresses a heartfelt plea from the author, highlighting the changes over time and the current state of the Jain community.

• Changes Over Time: The author laments the decline in the collective strength and influence of the Jain community since the time of Lord Mahavir, despite adhering to his teachings.
• Loss of Unity: The text points out the fragmentation within the Jain community into various sects (Digambar, Shvetambar, Sthanakvasi, etc.), which weakens their collective power.
• Comparison to the Past: The author contrasts the past where Jains were prominent in trade, conduct, and philanthropy due to their unity and adherence to Lord Mahavir's principles, with the present where they seem to lack significant representation despite their numbers.
• Need for Organization: The author stresses the importance of organized efforts, suggesting that the current disunity and lack of understanding of core Jain principles are the reasons for their diminished influence.
• Purpose of the Book: The book aims to present the essence of Jainism and its unique features to foster reflection and encourage unity within the community.
• Inclusion of Diverse Views: The book includes perspectives from prominent scholars from both Shvetambar (Acharya Shri Heerachandra Suriji) and Digambar (Prof. Pannalal Ji Shastri) traditions, acknowledging their shared fundamental understanding of Jainism.

Twelve Reflections (Barah Bhavana) (Page 9-11): This is a poetic section presenting twelve reflections on the impermanence of life, attachment, and the transient nature of worldly possessions and relationships. These reflections aim to instill detachment and guide towards spiritual understanding. Key themes include:

• Impermanence of life and the inevitability of death.
• The loneliness of the soul in its journey.
• The illusion of ownership over possessions and family.
• The repulsive nature of the physical body.
• The deluding power of attachment and the influence of karma.
• The importance of seeking true knowledge and liberation.

The Present Time and Religion (Page 11-14): This chapter critiques the current state of religion in the world, including Jainism.

• Critique of Modern Religion: The author observes that religion in the present era has become more about self-interest and sectarianism rather than genuine spiritual practice. Divisions within religions (e.g., Hindu sects, Muslim sects, Jain sects) are highlighted.
• Perversion of Religious Meaning: Religion is described as a tool for hypocrisy, where outward show and material offerings are prioritized over true inner transformation.
• The True Meaning of Religion: The true meaning of religion is presented as duty (kartavya) and righteous action in various aspects of life (social, national, personal).
• Jainism's Unique Position: The text asserts that Jainism, as defined by victory over attachment and aversion (Raga-Dvesha), stands out. The book intends to demonstrate Jainism's elevated position among religions by presenting scholars' views at the end.

Jainism and Ahimsa (Non-violence) (Page 14-19): This chapter focuses on the central tenet of Jainism, Ahimsa.

• Ahimsa as the Core Principle: Ahimsa is presented as the lifeblood of Jainism, forming the foundation of all its teachings and practices.
• Unparalleled Depth in Jainism: While other Indian religions also preach Ahimsa, Jainism is highlighted for its detailed, subtle, and profound exposition of this principle, extending it to the ultimate level.
• Broader Scope of Jain Ahimsa: Jain Ahimsa is not limited to human beings or even animals but encompasses all living beings (chara-achara). It is described as boundless and infinite.
• Misinterpretation and Criticism: The author acknowledges that modern interpretations of Ahimsa in Jainism have led to criticism, with some labeling it as impractical, passive, or even detrimental. This is attributed to a distorted understanding and practice of Ahimsa by the contemporary Jain society, which has led to accusations of cowardice.
• Distinction Between True and Distorted Ahimsa: The text emphasizes that the true form of Ahimsa in Jainism is different from its current distorted representation. The current practices are seen as a decline from its original principles.
• Definition of Himsa and Ahimsa: Himsa is defined as causing pain or harm to any living being, while Ahimsa is abstaining from causing suffering and fostering goodwill towards all.
• Types of Himsa: The text introduces four types of Himsa: Sankalpi (intentional harm), Arambhi (harm arising from livelihood activities), Vyavahari (harm in daily conduct), and Virodhi (harm for self-defense). It also mentions further classifications like Sthool (gross) and Sukshma (subtle), Dravya (material) and Bhava (mental) Ahimsa, and distinguishes between Ahimsa for householders (Shravaks) and ascetics (Sadhus).

Syadvada (Doctrine of Manifold Aspects) (Page 19-25): This section delves into the philosophical principle of Syadvada.

• Purpose of Syadvada: Syadvada is presented as a tool for reconciling diverse viewpoints and achieving a holistic understanding.
• Rejection of Misinterpretations: The author refutes the notion that Syadvada is mere skepticism, calling it a "viewpoint" that helps in understanding the world from multiple perspectives.
• Foundation of Jain Knowledge: Syadvada is recognized by scholars worldwide as a key foundation of Jain epistemology.
• Understanding Reality: The text explains that Syadvada acknowledges the limitations of human knowledge, comparing it to an elephant being perceived by blind individuals. It emphasizes that reality can only be fully grasped when understood from all angles.
• Relativity and Multiplicity of Truths: Syadvada posits that truth is conditional and relative. Different statements about an object can be true depending on the perspective or context. The example of a pot being both eternal (in its material) and impermanent (in its form) illustrates this.
• Substance and Attributes: The discussion on the pot highlights the distinction between the substance (dravya - the clay) and its attributes or modifications (paryaya - the form of the pot). Dravya is considered eternal, while paryaya is impermanent.
• Nityanitya (Eternal and Impermanent): The doctrine of Nityanitya, which states that all things possess both eternal and impermanent aspects, is central to Syadvada and Anekantavada (non-absolutism).
• Implications for Peace: Understanding Syadvada can lead to the cessation of worldly conflicts and the promotion of peace.

World Religion and Jainism (Page 25-29): This chapter explores Jainism's potential as a universal religion.

• Criteria for a World Religion: A religion is considered universal if it possesses the capacity to guide individuals towards spiritual upliftment while fostering social peace.
• Social Virtues and Vices: The text identifies vices like violence, cruelty, discord, and immorality as sources of social unrest, and virtues like righteousness, compassion, humility, brotherly love, and celibacy as promoters of peace.
• Human Nature: It acknowledges the inherent duality of human nature, with both divine and demonic qualities coexisting. No religion can completely eradicate negative tendencies, but they can be reduced.
• Jainism's Contribution: Jainism's ethical framework, including the five vows (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha), is presented as a means to cultivate positive qualities and promote social peace.
• Impact of Vows: The lack of adherence to these vows is seen as the root cause of societal conflict, violence, dishonesty, and immorality.
• Jainism's Universality: The author argues that Jainism's principles have a universal appeal and can lead to societal harmony and individual spiritual growth. It is also lauded for its emphasis on austerity and spiritual discipline, which even attracted praise from figures like Mahatma Buddha.

Jain Philosophy (Page 29-33): This section introduces the fundamental principles of Jain philosophy.

• Agamas and Spiritual Development: Jain philosophy, as presented in the Agamas, offers a structured path for spiritual development.
• Guna Sthanas (Stages of Spiritual Purity): The concept of Guna Sthanas, representing fourteen stages of spiritual progress, is explained. These stages are related to the weakening of karmic coverings that obscure the soul's inherent qualities (knowledge, perception, conduct).
• Role of Karma: Mohaniya Karma (delusion-producing karma) is highlighted as the most significant, as its strength influences other karmas and the soul's progress.
• The Fourteen Guna Sthanas: The text lists the fourteen stages, starting from Mithyatva (wrong belief) and progressing through various levels of partial and full spiritual realization to Sayogi Kevali and Prayogi Kevali (perfectly knowing souls).
• The Soul's Journey: The Guna Sthanas are likened to steps on a ladder leading to liberation (Moksha).
• Eight Views of the Soul: The document mentions eight stages of the soul's development, described as "views" or "visions" (drishti), representing increasing spiritual purity and realization.
• Yoga and its Eight Limbs: The connection to yoga and its eight limbs (Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi) is mentioned as part of the spiritual progression.

Lay Followers (Shravak) and Ascetics (Sadhu) (Page 33-34): This section differentiates the roles of householders and ascetics in Jainism.

• Two Main Divisions: The Jain community is divided into Shravaks (lay followers) and Sadhus (ascetics).
• Shravak Dharma: The text briefly mentions that the book primarily focuses on Shravak dharma, as Sadhus have no worldly duties.
• Twelve Vows of a Shravak: A list of the twelve principal vows (Anuvratas and Gunavratas) for lay followers is provided, including abstinencies from violence, falsehood, theft, sensual indulgence, and accumulation, along with vows of direction, enjoyment limitation, harmlessness, fasting, and charity.

Opinions of Scholars (Page 34-37): This section compiles quotes from various scholars and prominent figures who have expressed appreciation for Jainism.

• Prominent Figures: These include writers, professors from German and French universities, and Indian scholars like Mahatma Gandhi and Lokmanya Tilak.
• Key Themes in Opinions: Scholars praise Jainism for its ancient origins, high moral principles, emphasis on non-violence, yogic practices, and its distinct philosophical approach compared to other religions. Some even consider Jain literature superior to Buddhist literature.

Useful Teachings (Page 37-39): This section offers a list of practical spiritual and ethical guidelines.

• Core Principles: These teachings emphasize the oneness of God (though with many names), helping others, reducing desires, remembering God in difficulties, moderate enjoyment of worldly pleasures, detachment from the world, contentment, living with an awareness of mortality while acting as if immortal, and the goal of spiritual realization over material gain.
• Ethical Conduct: The teachings also include advice on avoiding idleness, self-reliance, luxury, dishonesty in earning, and the importance of purity of mind, speech, and body.
• Spiritual Practices: Suggestions for maintaining physical health through exercise and hygiene, positive thinking, and unwavering focus on one's goals are also present.

Conclusion (Nishfalna) (Page 41): This concluding section reiterates that Jainism is an ancient and eternal religion, free from conflict. It emphasizes that examining the principles of Syadvada and Anekantavada (non-absolutism) would lead to a true understanding of its tenets.

Profile of Jainism (Jain Dharm - Lekhak: Pujya Shri 108 Acharya Vidyalankar Shri Heerachandra Suriji Maharaj - Kashi) (Page 41-69): This extensive appendix provides a detailed explanation of various aspects of Jainism from the Shvetambar perspective.

• What is Jainism? It defines Jainism as the path to spiritual liberation by conquering attachment and aversion, with its core being knowledge, perception, and conduct.
• Founders: It clarifies that Jainism has no single founder, as it is an eternal religion. Lord Rishabhdev is identified as the first Tirthankar of the current era.
• Who is a Jin? A Jin is defined as a soul who has conquered passions like attachment, anger, deceit, and greed, and has realized their true nature.
• Lessons from Jin Idols: Idols of Jins are seen as guides to a passion-free, luminous state of the soul, acting as lamps on the path to liberation.
• Jain Culture: Jain culture is described as the process of removing material coverings from the soul and leading it to spiritual bliss through strict disciplines and vows. It clarifies that the divisions of Digambar and Shvetambar are based on ascetic practices and not on fundamental religious differences.
• Nature of Himsa: Himsa is detailed as causing harm through mind, speech, or body due to passions like anger, pride, deceit, and greed. Ahimsa is the absence of these passions.
• Worship of Jin Idols: The worship of Jin idols is explained as a way to focus the mind on the qualities of the liberated soul, finding peace in their presence, similar to how beings seek the cool rays of the moon on a hot day. The practice is not for seeking boons but for spiritual inspiration.
• Soul and Supreme Soul: The text differentiates between the embodied soul (Jiva) obscured by karma and the liberated soul (Parmatma or Siddha) with infinite knowledge, perception, bliss, and power.
• Why the Name Jainism? The name "Jain" is derived from "Jin," signifying those who have conquered passions. It is a path of non-attachment and liberation. The Navkar Mantra, central to Jainism, embodies the core principles and the five supreme beings.
• The Five Supreme Beings (Panch Parmeshthi): These are Sadhus (ascetics), Upadhyayas (teachers), Acharyas (leaders), Arihants (omniscient beings with a physical body), and Siddhas (liberated souls).
• Jainism and its Principles: The text reiterates that Jainism is a philosophy of principles rather than individuals. The Navkar Mantra exemplifies this by not naming individuals but embodying qualities.
• The Ten Virtues (Dasha Dharma): The ten cardinal virtues of Jainism are expounded: Kshama (forgiveness), Mardava (humility), Arjava (straightforwardness), Shaucha (purity), Satya (truthfulness), Samyama (self-control), Tapa (austerity), Tyaga (renunciation), Aparigraha (non-possession), and Brahmacharya (celibacy). Each virtue is explained with its significance and practice.
• What is a Jin? Again, the concept of a Jin is reinforced as one who has achieved self-mastery and guides others on the path of liberation.
• Jain Culture and World Building: Jain culture, with its emphasis on non-violence and ethical conduct, can contribute significantly to world peace and harmony by fostering a sense of universal brotherhood and deterring individuals from criminal activities.
• Definition of Himsa and Ahimsa: A more detailed explanation of Himsa (violence) and Ahimsa (non-violence) is provided, focusing on the intention and mental state behind actions.

Jain Dharma ki Ruprekha (Outline of Jainism) (Page 50-57): This section seems to be a summary or a continuation of the introduction, reiterating key Jain tenets.

• Jainism as Soul-centric: Jainism is presented as a religion focused on the soul, believing that every soul can achieve perfection and become divine.
• Overcoming Karma: The core aim of Jainism is to understand and remove karmic coverings that hinder the soul's true nature.
• The Ten Virtues (Dasha Dharma): The ten virtues are again highlighted as the path to spiritual purification and liberation.

In essence, "Sankshipta Jain Dharm Prakash" aims to provide a concise yet comprehensive overview of Jainism, its philosophical underpinnings, ethical guidelines, and its unique emphasis on Ahimsa and Syadvada, urging the Jain community towards greater unity and adherence to its ancient principles.