Primer of Jain Principles

Author(s): Kirit Gosalia
Publisher: Kirit Gosalia

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one of the four realms of existence. (gati). In summary, the different types of body, the senses, and the realms of existence are described in this chapter. In addition,, details for the nature and dimensions of the universe, from the Jain philosophical perspective, are provided.
In the fourth chapter the process is shown for getting rid of the misery the soul has experienced since time infinite. Every living creature seeks happiness. But, every mundane soul is unhappy, because it has no basis to know the true nature of happiness. Every one appears to seek the happiness derived from external, material things. However, these external, material things are transient and represent only a perceived happiness. True and everlasting happiness comes from spirituality and from within the soul. In chapter three, we learned the description of fourteen spiritual stages for the soul. All the mundane souls are on the first spiritual stage called wrong belief (mithyatva). With the guidance from the omniscient lord, the holy scriptures and enlightened teachers, the living being initiates its own efforts in the right direction and begins climbing the ladder through the spiritual stages. Each and every living being has the capacity to achieve pure, perfect, uninterrupted, everlasting happiness. This is called omniscience or nirvana. The Jain philosophy places great importance on ones own efforts (purusharth) to achieve these progressive spiritual stages. Finally, chapter four describes the nature of all fourteen spiritual stages as well as detailing the bondage, dormancy, and fruition of the different types of karma occurring at each stage.
The fifth, and final chapter, describes how to analyze the object. Since there are innumerable scriptures available, one is not aware of the nature of analysis, and as a result, one can become confused. Jain philosophy advocates that the truth has many facets. This multiple point of view (anekantvad) is indeed the foundation stone for Jain philosophy. One has to understand from which perspective one is seeking, and viewing what is perceived as fact.
Fortunately, our learned, enlightened teachers have provided us the system for understanding the truth. The truth can be analyzed in four different ways by its: 1) Characteristics (lakshan), 2) Organ of knowledge (praman), 3) Partial point of view (naya) and 4) by an Analysis of truth (nikshepa) per se.
Chapter five has provided all different perspectives in a concise way. The highly involved, specific details provided, causes one to wonder, how the omniscient lords, the holy Scriptures, and the learned enlightened teachers were able to present the philosophy of Jainism in such great depth. Hopefully, the reader can gain insight into this depth of the knowledge and can be motivated to begin on the path of the spirituality through his/her own initiative and perseverance
Jai Jinendra.
Kirit Gosalia, M.D.
August 10, 2003
Phoenix, Arizona, U.S.A.