Shalopayogi Jain Prashnottara 02

Here's a comprehensive summary of the Jain text "Shalopayogi Jain Prashnottara 02" by Dharshi Gulabchand Sanghani:

Overall Purpose and Structure:

"Shalopayogi Jain Prashnottara 02" (School-Useful Jain Questions and Answers, Part Two) is a question-and-answer style book designed to impart fundamental Jain principles and knowledge in an accessible manner. It aims to educate readers on various aspects of Jain cosmology, philosophy, and practices. The book is structured into chapters (Prakaran) each covering a specific topic, with questions and answers designed for clear understanding.

Key Themes and Content Covered:

The book is organized into chapters, each delving into a specific Jain concept. Here's a breakdown of the major themes and topics discussed:

• Introduction (Page 3-4): The preface emphasizes the importance of both physical and spiritual development (Dahik and Aatmik Utkranti). It highlights that religion (Dharma) is the foundation for both, and without it, worldly happiness is like a mirage. True spiritual progress can only be achieved by understanding the essence of Dharma, and childhood is the ideal time for instilling these values. The book is presented as a Hindi translation of a Gujarati book, made accessible to Hindi-speaking Jains due to its popularity.

• Table of Contents (Page 5): This section lists the topics covered, providing a roadmap of the book's content.

• Chapter 13: Jyotishi Deva (Astrological Deities) in Trish Lok (Middle World) (Page 7-9):

  • Explains that celestial bodies like the Sun and Moon are actually vehicles (Vimana) made of crystal-like gems.
  • The light comes from these Vimanas.
  • The deities residing in these Vimanas are called Vaimanika.
  • Other Jyotishi Devas include the Moon, planets, constellations, and stars.
  • There are five types of Jyotishi Devas: Sun, Moon, planets, constellations, and stars.
  • The number of deities is innumerable, and each Vimana houses many deities (both male and female, with more females).
  • These Vimanas are constantly moving.
  • The text briefly touches upon the concept of 'Indra' for these deities.

• Chapter 14: Vyanter Deva (Intermediate Deities) in Trish Lok (Page 9-13):

  • Describes the Trish Lok as circular, like millstones, with a length/width of one Raj (innumerable yojanas) and a height of 1800 yojanas.
  • The Trish Lok extends up to 900 yojanas from the ground.
  • Details the composition of the lower Trish Lok, including layers of earth and hollow spaces where Vyanter Devas reside in innumerable cities.
  • Explains that below oceans other than the Lavan Samudra, there are no Vyanter cities.
  • Lists 16 types of Vanvyantar Devas (e.g., Pishach, Rakshas, Gandharva) and 10 types of Jambhakas.
  • States that the number of Vanvyantar and Jambhakas is innumerable, with more female deities.
  • Discusses their lifespan (10,000 years minimum to one Palyopam maximum).
  • Explains that they are reborn into the human and animal realms.
  • Describes their cities as illuminated by gems and their own radiant bodies, dispelling darkness.
  • Mentions that even powerful beings like Tirthankaras, Chakravartis, and devout individuals are respected by these deities.
  • The chapter concludes by stating there are 52 types of Vanvyantar Devas (16 Vanvyantar + 10 Jambhakas, with their insufficient and sufficient forms). It also mentions 32 Indra for Vanvyantar Devas and a total of 64 Indras among all deities.

• Chapter 15: Karma (Action) (Page 13-22):

  • This chapter is a detailed explanation of the eight types of Karma and their effects on the soul.
  • The Eight Karmas:
    1. Jnanaavarniya Karma (Knowledge-obscuring Karma): Obscures knowledge.
    2. Darshanavarniya Karma (Perception-obscuring Karma): Obscures perception.
    3. Vedaniya Karma (Feeling-producing Karma): Causes pleasure or pain.
    4. Mohaniya Karma (Delusion-producing Karma): Causes delusion, anger, pride, deceit, and greed.
    5. Aayu Karma (Lifespan Karma): Determines the duration of life.
    6. Naam Karma (Body-determining Karma): Determines physical form, status, etc.
    7. Gotra Karma (Status Karma): Determines social lineage and status.
    8. Antaraay Karma (Obstruction Karma): Hinders attainment of desires.
  • The chapter explains how the soul (Atma) is bound by these karmas, while Siddha Bhagwants are free from them.
  • It details the types of knowledge (Matignana, Shrutgnana, Avadhignana, Manahparyayagnana, Kevalgnana) and perception (Chakshudarshan, Achakshudarshan, Avadhidarshan, Kevaldarshan).
  • It elaborates on the effects of each karma, comparing them to analogies like a king's doorkeeper for Darshanavarniya or intoxication for Mohaniya.
  • The goal of Jainism is to shed these karmas to achieve liberation (Moksha).

• Chapter 16: Aashrav Tattva (Influx of Karma) and Sanvar Tattva (Cessation of Karma) (Page 22-26):

  • Defines Aashrav as the five causes of karma influx: Mithyatva (false belief), Avirati (non-restraint), Pramad (carelessness), Kashay (passions), and Yoga (activity of mind, speech, and body).
  • Explains that these are detrimental to the soul.
  • Introduces Sanvar as the opposite of Aashrav, which stops the influx of new karma.
  • Sanvar is achieved through: Samyak Tva (right faith), Virati (restraint), Apramada (non-carelessness), Akashaya (absence of passions), and Shubha Yoga (auspicious activities).
  • Detailed explanations are given for each aspect of Sanvar, including the importance of right faith and the practice of vows.

• Chapter 17: Naraki and Paramdhami (Hell-dwellers and Infernal Beings) (Page 26-32):

  • Describes the seven hells and their names.
  • Explains that hell-dwellers (Naraki) experience immense suffering due to their past sinful deeds.
  • Details the types of suffering: Kshetra Vedana (physical pain from the environment), Anyonykrit Vedana (pain inflicted by other Naraki), and Paramdhami Krit Vedana (pain inflicted by infernal deities).
  • Paramdhami deities are described as cruel and sinful beings who inflict suffering on the Naraki for their own amusement.
  • Their lifespan is also mentioned.
  • The chapter touches upon the nature of the Naraki's bodies, their awareness (due to Avadhignana and Vibhangajnana), and the perpetual darkness in the hells.
  • It's noted that beings can be reborn as Naraki or Paramdhami based on their past actions.

• Chapter 18: Kaal Chakra (Time Cycle) (Page 32-38):

  • Explains the measurement of time in Jain cosmology, from moments to epochs.
  • Details the concepts of Pakshavadiya (fortnight), Masa (month), Ritu (season), Ayan (sun's movement), and Varsha (year).
  • Introduces Palyopama and Sagaropama as units of time.
  • Explains the cyclical nature of time through Avasharpini (descending cycle) and Utsarpini (ascending cycle), each with six eras (Aara).
  • Discusses the gradual decline and rise of virtues, lifespan, and physical stature through these cycles.
  • Mentions the "Jugal" period at the beginning and end of these cycles.

• Chapter 19: Tressath Shalaka Purush (Sixty-three Great Men) (Page 38-44):

  • Focuses on the significant individuals in Jainism who shape epochs.
  • Discusses the concept of Tirthankaras, their number in each era, and the twenty-four Tirthankaras of the current era in Bharat Kshetra.
  • Lists the names of the 24 Tirthankaras.
  • Explains the roles of Chakravarti Kings (universal emperors), Vasudevas (powerful warrior kings), Baldevas (strong protectors), and Pratichakravartins (enemies of Chakravartis).
  • Highlights that some individuals, like Shantinath, Kunthunath, and Aranath, held both Chakravarti and Tirthankara positions.
  • Explains the karmic consequences of these roles, with Chakravartis achieving liberation if they renounce their power and go to hell if they don't. Vasudevas typically go to hell.

• Chapter 20: Samyak Tva (Right Faith) (Page 44-52):

  • This chapter is a crucial explanation of what constitutes true Jain faith.
  • Definition of Samyak Tva: It's defined as correct belief and faith in the true principles of Jainism, discarding false deities (Kudeva), false gurus (Kaguru), and false religions (Kudharma).
  • Kudeva: Characters that are depicted as wrathful, violent (carrying weapons), attached to worldly desires, envious, or swayed by emotions are considered false deities.
  • Sudeve: True deities (Arhants) are free from passion (Raga and Dwesha), possess infinite knowledge, are compassionate, and their teachings are consistent and beneficial to all beings.
  • Kaguru: False gurus are those who are attached to possessions, driven by greed, give false teachings, and are enslaved by desires.
  • Suguru: True gurus are those who have renounced all worldly attachments, practice vows, live on pure alms, and impart true spiritual knowledge.
  • Kudharma: Religions that deviate from true principles, lack ethical guidance, or promote violence are considered false.
  • Sudharma: The religion taught by the omniscient (Sarvajna) that guides towards liberation through right knowledge, faith, and conduct.
  • The chapter emphasizes that faith is not blind devotion but a reasoned understanding of true principles. It explains that acting like the object of worship is inevitable, so one should choose to worship the pure and enlightened.

• Chapter 21: Adholok mein Bhuvanavasi Deva (Lower World's Abode-dwelling Deities) (Page 52-55):

  • Categorizes deities into four main groups: Bhuvanapati, Vanvyantar, Jyotishi, and Vaimanika.
  • Explains that Bhuvanapati deities reside in the lower world (Adholok).
  • Lists ten types of Bhuvanapati deities (e.g., Asura Kumara, Naga Kumara).
  • Describes their residences in the lower world, related to the structure of the hells.
  • Mentions their lifespan and that they are reborn as humans or animals.

• Chapter 22: Bhavya va Abhavya Jiva (Capable and Incapable Souls) (Page 55-58):

  • Discusses the eternal nature of souls and their classification into Siddha (liberated) and Sansari (worldly).
  • Defines Bhavya as souls with the potential to attain liberation and Abhavya as those who lack this potential.
  • Explains that even though all Bhavya souls have the potential for liberation, not all will achieve it, just as not all clay can be made into a pot.
  • Crucially, it states that Abhavya souls, despite their actions, can never attain liberation.
  • It clarifies that Bhavya souls can achieve liberation by following the path of right faith, knowledge, and conduct, but only if they exert the necessary effort.

• Chapter 23: Nirjara Tattva (Cessation of Karma) (Page 58-61):

  • Explains that suffering arises from past karmas.
  • Liberation is achieved by stopping the influx of new karmas (Sanvar) and eradicating existing ones (Nirjara).
  • Nirjara is achieved through austerities (Tapasya).
  • Divides Tapasya into two categories: Bahya Tap (external austerities) and Abhyantara Tap (internal austerities).
  • Lists six types of external austerities (fasting, reduced intake, renunciation of desires, taste renunciation, physical hardship, and sense control).
  • Lists six types of internal austerities (penance, humility, service, self-study, meditation, and detachment).
  • Internal austerities are considered superior.

• Chapter 24: Urdhva Lok mein Vaimanika Deva (Upper World's Celestial Deities) (Page 61-67):

  • Details the various types of celestial deities residing in the upper world (Urdhva Lok).
  • Classifies Vaimanika deities into 38 categories, which, when combined with their sufficient and insufficient forms, make 76 types.
  • Lists the 12 Devlokas (heavenly realms), three Kilbishi Lokas, nine Lokantik Devas, nine Griveyakas, and five Anuttara Vimanas.
  • Describes the locations and sizes of these realms.
  • Explains the gradation of lifespan, wealth, and happiness among these deities, with the higher realms having more.
  • Discusses the rebirth of these deities and the fact that they are not eternal.
  • Notes that those who perform meritorious deeds can be reborn in these realms.

• Chapter 25: Chovish Dandak (Twenty-four Categories) (Page 67-69):

  • Explains the classification of beings based on their suffering and their place of experience.
  • Lists 24 categories that encompass various types of souls and their associated afflictions or realms.
  • This includes categories for hell-dwellers, different types of living beings (one-sensed, two-sensed, etc.), elements, and deities.
  • The chapter clarifies where humans and other beings fit within this classification of suffering.

• Chapter 26: Bandh Tattva (Bondage of Karma) (Page 69-73):

  • Explains how karma binds to the soul's infinite particles.
  • Details the four types of bondage:
    1. Prakriti Bandh: The nature or type of karma.
    2. Sthiti Bandh: The duration of the karma's effect.
    3. Anubhag Bandh: The intensity of the karma's result (sweet or bitter).
    4. Pradesh Bandh: The quantity of karma particles that bind.
  • Uses the analogy of a laddoo (sweet ball) to illustrate these four types.
  • Emphasizes that karma bondage is detrimental and should be abandoned.
  • Suggests that renouncing attachment, passions, and treating all beings equally can help avoid karma bondage.

• Chapter 27: Moksha Tattva (Liberation) (Page 73-82):

  • Defines Moksha as the ultimate liberation from all suffering and the cycle of birth and death.
  • Explains that Moksha is achieved by shedding all karmas.
  • Outlines the four means to achieve Moksha: Samyak Jnana (right knowledge), Samyak Darshan (right faith), Samyak Charitra (right conduct), and Tapasya (austerities).
  • Clarifies that liberation can only be attained in the human realm.
  • Describes the Siddha state as incorporeal beings who reside at the apex of the universe, experiencing infinite bliss and knowledge, eternally free from worldly limitations.
  • Explains that their bliss is derived from their own inherent nature and infinite knowledge, not external factors.
  • Discusses the Siddha Kshetra (abode of the liberated) and the concept of Avagahana (soul's extent).

• Clarification on Butter (Page 83-85): This section addresses a specific question about the production of two-sensed beings in butter. It discusses a passage from Hemachandracharya's "Yoga Shastra" that suggests the formation of microscopic organisms in butter after a certain time. It then contrasts this with a passage from "Shri Vedakalpa Sutra" which seems to permit the use of butter by ascetics within specific timeframes. The author proposes a resolution: that ascetics should keep butter submerged in buttermilk to prevent the formation of living beings, thus reconciling both scriptural references.

Overall Message and Significance:

"Shalopayogi Jain Prashnottara 02" serves as a valuable resource for those seeking to understand the core tenets of Jainism. It demystifies complex concepts through a simple question-and-answer format, making it suitable for educational purposes. The book emphasizes the importance of righteous conduct, spiritual understanding, and the ultimate goal of liberation from the cycle of birth and death by shedding karmas. The detailed explanations of karma, the path to liberation, and the Jain worldview provide a solid foundation for Jain philosophy and practice.