Abhyakhyan

Here's a comprehensive summary of the Jain text "Abhyakhyan" by Ramanlal C. Shah, based on the provided pages:

The book "Abhyakhyan" by Ramanlal C. Shah delves into the concept of "Abhyakhyan," a significant concept within Jainism that refers to false accusation or attributing non-existent faults to others. The text begins by acknowledging the inherent duality of good and bad actions in the world, some done unknowingly and others intentionally. It notes that humans often desire the fruits of good deeds but lack the will to perform them, while conversely, they avoid the consequences of bad deeds but engage in them with eagerness.

The text then categorizes sins according to Jain scriptures, identifying eighteen types of "Pap Sthanaks" (sinful states or actions). These include sins related to the violation of vows (like non-violence), sins arising from the four passions (anger, pride, deceit, greed), sins of attachment and aversion, and sins born from weakness of the mind. The eighteenth and most significant sin is Mithyatva (false belief).

Within this framework, Abhyakhyan is identified as the thirteenth Pap Sthanak. The word "Abhyakhyan" originates from Sanskrit, meaning to falsely accuse or attribute faults. It is derived from "Abhi" (meaning 'facing', 'with emphasis', 'from the front') and "Aakhyan" (meaning to speak, to discourse, to utter). The text cites scriptural definitions of Abhyakhyan, emphasizing the act of revealing or attributing non-existent faults to others, often fueled by passions like anger, pride, deceit, and greed. It can also involve accusing a monk or a householder who has abstained from activities like violence, falsely claiming they committed such acts.

The text provides historical and literary examples of individuals who were victims of Abhyakhyan, such as Mahasati Sita, Mahasati Damayanti, and Mahasati Anjana, highlighting the suffering they endured before being proven innocent. It also mentions the case of Metaraji Muni, who faced a false accusation of theft.

Abhyakhyan is distinguished from "Mrishavada" (lying). While lying encompasses a wide spectrum of untruths, from minor to major, often unintentional, Abhyakhyan is characterized by being intentional, driven by malice, and having the potential to ruin another person's life. It is often accompanied by strong passions like anger. The scripture's classification of Abhyakhyan as a separate sin emphasizes the gravity and distinct nature of this particular falsehood.

The text further differentiates Abhyakhyan from "Paishunya" (slander or backbiting) and "Pari parivad" (criticism or condemnation). While these might involve untruths or not, Abhyakhyan unequivocally involves falsehood and is aimed at demeaning or vilifying others, making it a more formidable sin.

Abhyakhyan can manifest in various ways:

• Mental Accusation: Sometimes, people harbor false accusations in their minds due to suspicion or anger but lack the courage to express them.
• Direct False Accusation: Accusations of serious offenses like murder, theft, or adultery are considered major forms of Abhyakhyan.
• Indirect Accusation: People may spread false accusations indirectly by claiming to have witnessed or heard something, even if it's untrue.
• Character Assassination: Some individuals engage in character assassination regularly, unable to tolerate the success or virtues of others.
• Repetition of Falsehoods: Repeating a false statement can create an illusion of truth.
• Transference of Blame: When individuals commit wrongdoings, they may try to escape consequences by falsely accusing others.
• Reactionary Accusations: In response to a true accusation, a person might make a false accusation as retaliation.
• Vague Suspicions: Sometimes, false accusations arise from mere suspicion or an illusion.

The text attributes the motivation for Abhyakhyan to:

• Fear of getting caught for one's own misdeeds.
• Intense passions like anger, pride, deceit, and greed.
• Testing or mocking others.
• Retaliation for genuine accusations.
• A warped perspective where individuals see things in reverse and habitually accuse others.
• Shamelessness or malice.
• Fear of being proven wrong themselves, leading to indirect accusations.
• Envy and resentment towards others' success.

The consequences of Abhyakhyan are severe, leading to the binding of inauspicious karmas such as karmas related to knowledge, perception, delusion, obstacles, unpleasant feelings, and low status. These karmas, when they mature, cause immense physical and mental suffering. The text quotes scriptures stating that those who make false accusations and practice Abhyakhyan bind similar karmas that they will then experience.

In the realm of religious and philosophical discourse, attributing non-existent faults or sentiments to spiritual matters or individuals is also considered a form of Abhyakhyan. Those who engage in this are often characterized as Mithyatvi (having false beliefs). The text outlines ten primary types of Abhyakhyan related to Mithyatva: calling religion irreligion, irreligion religion, the right path the wrong path, the wrong path the right path, a monk an un-monk, an un-monk a monk, a soul non-soul, a non-soul soul, a liberated person a worldly person, and a worldly person a liberated person.

The text advises individuals who have faith in karma, are devoted to righteousness, and wish to progress on the right path to abstain from all eighteen types of sins, especially Abhyakhyan. Furthermore, it's crucial to refrain from even true criticism or fault-finding, both directly and indirectly. One should cultivate a virtue-seeing and virtue-appreciating attitude, finding joy in the good qualities of others.

For those who are victims of Abhyakhyan, especially individuals with equanimity, righteous understanding, or spiritual detachment, the text suggests maintaining a neutral perspective and forgiving the accuser. They should examine the truthfulness of the accusation within themselves. If they are innocent, the false accusation holds no value. They are advised not to worry about slander, knowing that truth will eventually prevail. Some advanced souls even feel grateful to the accuser, believing they help in shedding their own accumulated karma.

To avoid being subjected to Abhyakhyan, individuals are advised to:

• Live a transparent and pure life, both externally and internally.
• Avoid selfishness, greed, anger, deceit, pride, arrogance, and unnecessary conflict.
• Cultivate simplicity, admiration for others' virtues, compassion, and friendship.
• Maintain a lifestyle that avoids suspicion and adherence to vows and observances.
• Ensure their character is such that false accusations are discredited and the accuser is condemned.

Finally, for those who have committed Abhyakhyan, knowingly or unknowingly, and realize their mistake, the text prescribes:

• Acknowledging the mistake before elders, spiritual preceptors, or Tirthankaras.
• Repenting and condemning their sin.
• Undertaking appropriate penance.
• Making firm resolutions not to repeat the offense.
• Subduing their negative tendencies and diligently practicing self-control through constant awareness.
• Listening to and reflecting on the teachings of Jinendra Bhagwan to overcome such faults and lessen the burden of past karma.

In essence, "Abhyakhyan" is presented as a grave sin that stems from negative emotions and faulty beliefs, leading to significant karmic repercussions and personal suffering. The text advocates for truthfulness, righteousness, and a virtuous character to avoid and overcome this detrimental practice.