18 Dosho Thi Rathit Arihant Parmatma - Book Summary

Here's a comprehensive summary of the provided Jain text, "18 Dosho thi Rathit Arihant Parmatma" by Muni Narvahanvijay, focusing on the spiritual concepts presented:

The text is a discourse on the 18 flaws (Doshas) that afflict the soul due to the karmic cycle and how the Arihant Parmatma, free from these flaws, serves as a guide to their removal.

The 18 Flaws and Their Origins:

The text explains that the soul, in its cyclical journey through existence, is perpetually bound by four types of "Ghati Karma" (destructive karmas), which manifest as 18 flaws:

Jnanaavarneey Karma (Knowledge-obscuring Karma): Leads to one flaw:
1. Agyan (Ignorance): Lack of true knowledge.
Darshanavarneey Karma (Perception-obscuring Karma): Leads to one flaw: 2. Nidra (Sleep/Drowsiness): A state of reduced consciousness and engagement.
Mohaneey Karma (Delusion-inducing Karma): Leads to eleven flaws: 3. Mithyattva (False belief/Wrong faith): Believing in incorrect principles and views. 4. Avirati (Non-restraint): Lack of control over senses and desires, leading to indulging in worldly pleasures. 5. Raag (Attachment/Affection): Excessive fondness for worldly objects and beings. 6. Dwesh (Aversion/Hatred): Dislike or animosity towards unfavorable objects or beings. 7. Haasya (Laughter/Joviality): Excessive amusement, often at the expense of others or in inappropriate situations. 8. Rati (Pleasure/Enjoyment): Finding satisfaction in worldly pleasures and activities. 9. Arati (Displeasure/Disgust): Dissatisfaction or aversion towards certain circumstances or experiences. 10. Shok (Sorrow/Grief): Experiencing sadness and unhappiness. 11. Bhay (Fear): Being driven by anxiety and apprehension. 12. Jugupsa (Disgust/Repugnance): Aversion towards certain things considered impure or undesirable. 13. Kaam (Lust/Desire): Intense craving for sensual pleasures, also referred to as "Ved" (feeling/sensation).
Antaray Karma (Obstruction Karma): Leads to five flaws: 14. Danaantray (Obstruction to charity): Hindrance in giving or generosity. 15. Labhantray (Obstruction to gain): Hindrance in receiving benefits or profits. 16. Bhogaantray (Obstruction to experiencing pleasures): Hindrance in enjoying sensory pleasures. 17. Upbhogaantray (Obstruction to repeated experiencing of pleasures): Hindrance in repeatedly enjoying or utilizing things. 18. Veeryantray (Obstruction to energy/strength): Hindrance in utilizing one's innate power and vigor.

The Role of Arihant Parmatma and True Devotion:

The text emphasizes that the purpose of worshipping (Darshan) the Arihant Parmatma is not to gain virtues directly, but to identify the flaws (Doshas) present in one's own soul. The Arihant, having completely eradicated all 18 flaws through immense effort, is like a pure mirror. By reflecting on the Arihant's perfect state, one can see their own soul's impurities (flaws) as stains on the mirror.

The Process of Self-Purification:

Self-Reflection: The true benefit of Darshan is to recognize one's own faults. If Darshan doesn't reveal any flaws within, it is considered unproductive and might even reinforce them.
Seeking Guidance: The Arihant's Darshan should inspire a desire to eradicate these flaws. One should pray for the strength to follow the Arihant's path of diligent effort and self-purification.
Understanding Ignorance (Agyan): The text extensively elaborates on "Agyan" (Ignorance) as the root cause of many other flaws. It defines ignorance not just as a lack of knowledge but as knowledge that leads to attachment (Raag) and aversion (Dwesh), knowledge that is worldly-focused and doesn't lead to spiritual well-being. True knowledge (Samyagyan) is that which guides towards spiritual liberation. Ignorance is likened to a terrible disease, a great sin, and the cause of all suffering.
The Importance of Right Faith (Samyaktva): The text highlights "Mithyattva" (False belief) as the primary flaw arising from Mohaneey Karma, which blinds one to the true nature of reality. Overcoming Mithyattva by attaining Samyaktva (Right Faith) is crucial, as it allows for the recognition of other flaws.
Overcoming Flaws: The journey of purification involves actively identifying and eradicating each flaw, similar to how the Arihant did. This is achieved through righteous conduct, devotion, and consistent effort.
Qualitative Shift: As flaws are removed, virtues begin to manifest, first in a partial state (Kshayopasham) and eventually in a complete, eternal state (Kshayik).

Detailed Examination of Key Flaws:

The text delves deeply into the nature and consequences of several major flaws:

Agyan (Ignorance): Described as the source of all other flaws, leading to attachment, aversion, and a cycle of suffering. It is characterized by a focus on worldly gains and pleasures, ignoring the pursuit of liberation. It's compared to a terrible disease, a great sin, and the ultimate enemy, leading to immense suffering across lifetimes.
Mithyattva (False Belief): The core of ignorance, misinterpreting the true nature of reality, deities, gurus, and dharma. It leads to the worship of false gods, adherence to unrighteous paths, and a distorted understanding of what is beneficial or detrimental. It's deemed a profound and incurable illness, a formidable enemy, and potent poison that spans countless lifetimes.
Avirati (Non-restraint): The inability to control the senses and desires, leading to indulgence in worldly activities and attachment to them. It is also described as the failure to renounce harmful actions and the persistent engagement with sensual objects.
Raag (Attachment) and Dwesh (Aversion): These are seen as deeply ingrained reactions to favorable and unfavorable circumstances respectively. They are the driving forces behind the perpetuation of worldly desires and suffering. The text notes the subtle interplay where even positive experiences can fuel attachment, while negative ones breed aversion.
Nidra (Sleep/Drowsiness): This flaw represents a lack of vigilance and engagement with spiritual practices. It hinders progress by dulling the senses and mind, making one susceptible to other flaws like carelessness (Pramad).
Haasya, Rati, Arati, Shok, Bhay, Jugupsa (The six mixed flaws): These are explained as fluctuating emotional states that arise from external influences and internal attachments/aversions. They are characterized by their conditional nature and their impact on one's mental equilibrium.
Kaam (Lust/Desire): The intense craving for sensual pleasures, driven by the senses and the resulting "Ved" (feelings). This desire fuels the cycle of karma and rebirth.
Antaray Karma Flaws (Obstructions): These are described as hindrances that prevent the natural flow of virtues like generosity (Dana), gain (Labh), enjoyment (Bhoga), experience (Upbhoga), and energy (Virya). They are karmic barriers that need to be overcome through conscious effort and righteous action.

The Path to Liberation:

The text advocates for a disciplined and mindful approach to spiritual practice:

Discipline: Overcoming these flaws requires constant vigilance and self-control. The text emphasizes the importance of controlling the mind, speech, and body, and adhering to vows and disciplines.
Detachment: Cultivating detachment from worldly possessions and experiences is crucial, as attachment fuels Raag and Dwesh.
Righteous Conduct: Engaging in righteous actions, such as charity (Dana), devotion, and adherence to the teachings of the Tirthankaras, helps in weakening and eventually eradicating these flaws.
Study and Reflection: The text highlights the supreme importance of "Swadhyaya" (Self-study and contemplation) as the most potent form of austerity. It purifies the mind and helps in overcoming ignorance and other flaws.
Perseverance: The path to overcoming these 18 flaws is arduous and requires consistent effort across lifetimes. The text draws examples of Tirthankaras who, despite their advanced spiritual state, still diligently worked to overcome residual inclinations towards flaws like sleep.

In essence, the book serves as a guide to understanding the nature of the 18 flaws that bind the soul and provides a roadmap, inspired by the Arihant, for achieving liberation by systematically eradicating them through self-awareness, discipline, and devoted practice.