Apoorva Avasar - Book Summary | JainGPT

Here is a comprehensive summary of the Jain text "Apoorva Avasar" by Manu Doshi, based on the provided pages:

Overview:

"Apoorva Avasar" (The Unprecedented Occasion) is a spiritual poem by Shrimad Rajchandra that describes the stages of spiritual elevation and the contemplation necessary for progressing on the path to liberation. The text is presented as a "song relating to spiritual elevation" and acts as a guide for spiritual aspirants. The author, Manu Doshi, provides a detailed translation and explanation of each stanza, contextualizing it within Jain philosophy and the stages of spiritual development (Gunsthānas).

Composition and Significance:

The exact date of composition is not definitively known, but it's estimated to be around the end of 1896 or early 1897.
The poem emphasizes the degree of detachment required for spiritual pursuit.
Mahatma Gandhi was deeply impressed by it, reciting it devotionally and including 15 stanzas in his Ashram Bhajanavali. Gandhi noted that Shrimad embodied the detachment described in the poem.

The 14 Stages of Spiritual Elevation (Gunsthānas):

Manu Doshi's introduction provides a crucial framework by detailing the 14 stages of spiritual progress in Jainism. This serves as the backdrop against which the poem's stanzas are understood. Key stages mentioned include:

Stage 1 (Mithyätva): Wrong faith, instinctive life, attachment to the body, seeking a spiritual guide without discernment.
Stage 2 (Säswädan): A transitory stage where one falls from higher stages and retains a taste of right perception, leading either to the first or third stage.
Stage 3 (Mishra): Mixed right and wrong perceptions, wavering between truth and falsehood, lacking discernment.
Stage 4 (Avirat Samyak): Right perception without restraints. The aspirant understands the soul's true nature and the karmic cycle, controlling intense defilements (Kashäys) but not others.
Stage 5 (Deshvirati Samyag): Right perception with partial restraints, adopting layman's vows.
Stage 6 (Sarva Virati / Pramatta Virati): Full restraint, controlling most Kashäys except the subtlest (Sanjwalan), potential for renunciation but subject to indolence (Pramad).
Stage 7 (Apramatta): No indolence, control over subtle anger, but still prone to occasional lapses to Stage 6.
Stage 8 (Apoorvakaran): Unprecedented stage, developing capacity to control very subtle defilements and semi-defilements, enabling superior meditation (Shukladhyän). Progress can be by destroying (Kshapak Shreni) or pacifying (Upasham Shreni) defilements.
Stage 9 (Anivruttikaran): No turning back, control over very subtle ego and deception, still influenced by subtle greed.
Stage 10 (Sukshma Samparäy): Very subtle defilements, overcoming all defiling instincts and remaining subtle greed.
Stage 11 (Upashänt Moh): Delusion pacified but not destroyed, subject to falling back due to loss of vigilance.
Stage 12 (Kshin Moh): Delusion entirely destroyed, no reversion to lower stages, removal of remaining defiling karmas.
Stage 13 (Sayogi Kevali): Embodied omniscience (Arihant), possessing infinite perception, knowledge, bliss, and vigor (Anant Chatushthay). Remains embodied due to non-defiling karmas.
Stage 14 (Ayogi Kevali): Unembodied omniscience (Siddha), soul ascends to the abode of liberated beings (Siddhashila) after shedding all karmas.

Summary of the Poem's Stanzas (Themes and Aspirations):

The poem's stanzas express Shrimad Rajchandra's deep spiritual aspirations, moving through various levels of practice and realization.

Stanza 1: Aspires for the "unprecedented occasion" of becoming internally and externally unattached (Nirgranth) by breaking all worldly bonds and following the path of the great ones.
Stanza 2: Contemplates holding the body only for the sake of spiritual restraint (Sanyam), adopting an objective attitude (Udäsinatä) and desiring nothing else.
Stanza 3: Describes the realization of the Self as distinct from the body, achieved through the destruction of perception-related delusion (Darshanmoh), leading to a diminished influence of character-related delusion (Charitramoh).
Stanza 4: Aims for continuous self-awareness (Atmasthiratä) by minimizing mental, verbal, and physical activities, enduring hardship without losing this awareness.
Stanza 5: Focuses on subjecting all activities to restraint (Sanyam) and reducing their scope according to the teachings of the omniscient, ultimately becoming absorbed in the Self. It highlights the importance of Samitis (careful conduct in movement, speech, etc.).
Stanza 6: Addresses overcoming sensory objects (Vishay) and indolence (Pramad). It advocates for a dispassionate attitude towards sensory experiences and freedom from mental distraction caused by attachment, slumber, physical attraction, and unnecessary talks.
Stanza 7: Details the battle against the four main defilements (Kashäys): anger, arrogance, deception/concern, and greed. It suggests fighting these tendencies by developing contrary attitudes.
Stanza 8: Expresses the aspiration to maintain equanimity even in extreme provocation, loss of life, or great worldly accomplishments, remaining free from wrath, pride, concern, and greed.
Stanza 9: Describes the ultimate detachment, including aspects like nudity, shaven-head, and non-bathing (as practiced by monks), aiming to avoid all physical and mental entanglements and live as a "Nirgranth." The explanation clarifies the context and rationale behind these practices.
Stanza 10: Emphasizes maintaining equanimity towards friends and foes, respect and disrespect, life and death, and even the state of being embodied or liberated.
Stanza 11: Contemplates remaining fearless and serene, even when alone in desolate places like cremation grounds or amidst wild animals, feeling as if in the company of close friends.
Stanza 12: Describes enduring severe austerities without mental strain and experiencing delicious food without delight, viewing all worldly possessions, even heavenly ones, as mere lifeless objects.
Stanza 13: Focuses on the complete vanquishing of character-related delusion, reaching the unprecedented stage (Apoorvakaran), and progressing through the "skipping ladder" (Kshapak Shreni) to attain unique contemplation of the pure Self.
Stanza 14: Compares overcoming delusion to crossing a vast ocean (Swayambhooraman), reaching the state of delusion-free omniscience (Kshinamoh) and manifesting the inherent treasure of omniscience through total detachment.
Stanza 15: Explains that with the destruction of the four defiling karmas, the seed of embodiment is uprooted, and the soul becomes purely a knower and seer, enjoying its infinite vigor and purity.
Stanza 16: Describes the state of embodied omniscience (Sayogi Kevali), where only non-defiling karmas remain, allowing the soul to retain its form like a burnt cord until the end of its lifespan, after which it becomes unembodied.
Stanza 17: Depicts the state of liberation (Ayogi Kevali) as being free from mental, verbal, and physical karmic particles and all material connections, characterized by grace, bliss, and complete freedom from bondage.
Stanza 18: Further defines the liberated state as being untouched by any particle, pure, untainted, conscious incarnate, unique, unalterable, and intangible.
Stanza 19: Details the upward journey of the liberated soul to the abode of the Siddhas (Siddhashila), where it resides in infinite bliss, perception, and enlightenment.
Stanza 20: Concludes that the liberated state is beyond human words and even the full description of omniscient beings; it is an experiential state known only through direct realization.
Stanza 21: Shrimad expresses that attaining this state is his current aspiration, which he believes can be achieved through the grace of the Lords, dedicating his efforts to their divine will.

Conclusion:

The text emphasizes that true spiritual progress begins with gaining right perception, followed by overcoming character-related delusions through practices like Samiti and Gupti, mastering sensual inclinations, and cultivating equanimity. The ultimate goal is to reach a state of omniscience and then liberation, a state of pure, unadulterated bliss and consciousness, free from all karmic bondage and embodiment. The poem serves as Shrimad's personal aspiration, grounded in the understanding of the arduous but ultimately achievable path to the highest spiritual state.