Apunarbandhak Battrishi Ek Parishilan

Here is a comprehensive summary of the Jain text "Apunarbhandhak Battrishi Ek Parishilan" by Chandraguptasuri, based on the provided pages:

This text is a commentary and exploration of the "Apunarbhandhak Battrishi," a section within the larger work "Dwātrinśad-Dwātrinśiṣṭhā" (Thirty-two Twenties) by Mahamahopadhyaya Shrimad Yashovijayji Maharaj. The commentary is presented by Pujya Acharya Bhadanta Shri Chandra Guptasuri.

The core theme of this "Battrishi" (collection of thirty-two verses) is the Apunarbhandhak soul. The text begins by establishing that in the preceding thirteenth Battrishi, the attainment of liberation was discussed in relation to the absence of attachment, leading to states like "Apunarbhandhak" and thus qualifying for Dharma (righteousness). This Battrishi focuses specifically on the Apunarbhandhak soul, who is the true authority or adhikari for Dharma.

Key Concepts and Themes Explored:

• The Nature of the Apunarbhandhak Soul (14-1):

  • The Apunarbhandhak soul is likened to the waxing moon in the bright half of the month, progressively increasing in virtues.
  • They have overcome the defects of "Bhavabhinandi" (finding pleasure in the cycle of birth and death), such as stinginess, greed, servility, envy, fear, and deceit.
  • These souls do not create new attachments or bind themselves to the cycle of rebirth, even amidst complex activities. They have diminished the "vital life force" or "essence" of delusionary karma.
  • Their qualities like generosity, compassion, and disgust for sin generally increase.
  • The text emphasizes that this state is achieved by reducing the intensity of sinful tendencies, diminishing attachment to the world, and practicing propriety in all actions.

• Apunarbhandhak vs. Other Souls (Sakrdbandhak, etc.) (14-2, 14-3):

  • The text distinguishes between the Apunarbhandhak soul and souls who are "Sakrdbandhak" (bind karma once with an excellent state) or "Dwirbandhak" (bind karma twice).
  • The "pre-service" of yoga (like worshipping gurus, deities) is primarily and essentially for the Apunarbhandhak souls due to their lack of worldly attachment and inclination towards liberation.
  • For other souls, this pre-service is secondary or "upacharik" (formal/conventional) due to their continued worldly attachment.
  • The states of "Margapatit" (fallen from the path) and "Margabhimukh" (inclining towards the path) are considered stages within the Apunarbhandhak state, not preceding it.
  • The "path" is defined as the direct movement of the mind. A soul on this path is "Margapatit," and one qualifying for it is "Margabhimukh."

• The Rationale for Discussing Formal Pre-service (14-4, 14-5):

  • The text addresses why the "upacharik" (formal) pre-service of other souls (Sakrdbandhak, etc.) is discussed.
  • This is because these souls, over time, can mature into Apunarbhandhak souls. They are like the clay that forms a pot; the clay is the material cause, and the pot is the effect.
  • The intense worldly attachment ("mal") in Sakrdbandhak souls does not diminish, hence their pre-service is formal.
  • The pre-service of yoga is considered "primary" only when there is no intense "sanklesha" (mental affliction or suffering). Otherwise, it remains formal.

• The Nature of the Apunarbhandhak Soul's Disposition (14-6):

  • The practices described in the scriptures, like the pre-service of yoga, are based on the nature of the soul that is free from intense affliction ("sanklesha") and destined for future welfare.
  • The text highlights the crucial importance of the absence of "sanklesha" (passion, attachment, aversion) in any spiritual practice.

• Qualities Arising from the Apunarbhandhak State (14-7, 14-8):

  • The Apunarbhandhak soul becomes "Shanta" (calm, free from sensory agitation) and "Udatta" (noble, with a great aspiration).
  • Just as a wealthy, handsome, and young person is the basis for enjoying sensory pleasures, the Apunarbhandhak soul, due to its virtuous disposition, becomes the basis for pure mental states.
  • The absence of sensory agitation ("vikar") makes the soul calm. The absence of passions ("kashaya") also leads to calmness.
  • The text argues that any spiritual action (like worshipping the guru) performed without this calm and noble disposition, due to intellectual confusion or "viklipas" (delusions), is not essential or "tattvik." It's like trying to enjoy pleasures without the necessary means or being beautiful and young.

• The Apunarbhandhak Soul's Contemplation (14-9 to 14-12):

  • The Apunarbhandhak soul, being calm and noble, contemplates the "cause," "nature," and "fruit" of the cycle of existence (bhava).
  • Cause of Bhava (14-10): Contemplation on the cause involves understanding the relationship between the soul and karmic matter ("prakriti"). It's neither entirely separate nor entirely identical, but a subtle "bhedabhed" (difference-in-non-difference) relationship.
  • Nature of Bhava (14-11): They reflect that this cycle of existence, characterized by birth, old age, and death, and filled with suffering, is beginningless but can be escaped through the right path (knowledge, faith, conduct).
  • Fruit of Bhava (14-12): They realize that the fruit of the cycle of existence is immense suffering ("klesh"), which obscures the soul's inherent nature of bliss. This is likened to neem juice masking the sweetness of milk.

• The Path to Liberation (Bhavaviyoga) and Yoga (14-13 to 14-16):

  • The Apunarbhandhak soul also contemplates the "separation from existence" (Bhavaviyoga), which means liberation (moksha).
  • This contemplation involves understanding the causes, nature, and fruits of liberation, often through studying various philosophical schools ("darshanas"). A keen desire for knowledge ("vishēsha jijñāsā") clarifies this contemplation.
  • The contemplation leading to liberation is called Yoga. It's considered "Yoga" because it unites the soul with liberation.
  • This Yoga is further described as an intrinsic quality of the soul that is free from the dominance of karmic matter.
  • Distinction in Yoga:
    • Dravya Yoga (Material Yoga): This is the pre-service of yoga, like rituals and practices, performed by Apunarbhandhak souls. It's called Yoga because it leads to the ultimate yoga.
    • Bhava Yoga (Essential Yoga): This is the true, internal yoga, characterized by unwavering focus on liberation, attained by souls who have broken the "granthi" (intense attachment/aversion). These are typically souls with perfect Right Faith ("Samyak Darshan").
  • Anushrota vs. Pratishrota: "Anushrota" is following the natural inclination of senses and passions; "Pratishrota" is going against them. Apunarbhandhak souls are "Pratishrota," which is essential for Yoga.

• The Three Types of Pure Conduct (Anushthana) (14-21 to 14-23):

  • Vishaya Shuddha Anushthana (Conduct Pure in Subject): This is conduct motivated by the desire for liberation, even if the act itself is superficially problematic (e.g., extreme asceticism). It's considered "pure" because of the pure intention. However, it doesn't eliminate inner faults.
  • Swarupa Shuddha Anushthana (Conduct Pure in Form): This is conduct that appears pure externally, like the practice of Yamas and Niyamas (yogic restraints and observances). It's common even in lower spiritual stages but often lacks true inner purity and leads to temporary or recurring faults. It's like frog powder, which may seem to work initially but doesn't permanently eradicate the issue.
  • Anubandha Shuddha Anushthana (Conduct Pure in Consequence): This is the highest form of conduct, characterized by calm disposition and a deep understanding of true nature ("tattva"). It involves considering the "gurūlaghava" (significance and consequence) of actions. This type of conduct leads to the eradication of faults and is compared to a strong foundation for a house. It's the most potent for achieving liberation.

• The Importance of the Three Types of Conviction (Pratyaya) (14-27 to 14-30):

  • For any conduct to be truly effective (leading to "siddhi" - accomplishment), it must be supported by three types of conviction:
    • Atma Pratyaya: Personal conviction in the righteousness of the act.
    • Guru Pratyaya: Guidance and instruction from a qualified Guru.
    • Linga Pratyaya: Auspicious signs or omens indicating the correctness of the path.
  • The absence of these convictions makes the conduct superficial and leads to impermanent results, like a beautiful house built on a weak foundation.
  • The text uses the analogy of a "jatimayur" (a specific, superior breed of peacock) to illustrate the inherent potential and auspicious conduct of those inclined towards true Yoga, even from conception.

• The Culmination of True Conduct (14-31, 14-32):

  • The Anubandha Shuddha Anushthana is the highest and most essential, leading to liberation. It's achieved by those who have broken the "granthi" (intense passions).
  • The text concludes by stating that all the practices described in various scriptures, for those aspiring for liberation, are appropriate for the Apunarbhandhak souls, who are inherently predisposed to peace and liberation. These practices ultimately lead to supreme bliss.
  • The effort to achieve the Apunarbhandhak state is crucial for those desiring true spiritual progress. This involves reducing sinful activities, diminishing worldly attachment, and practicing propriety.

In essence, "Apunarbhandhak Battrishi Ek Parishilan" is a detailed exposition on the qualities, practices, and contemplative states of the Apunarbhandhak soul, highlighting the importance of pure intention, proper conduct, unwavering faith, and the ultimate goal of liberation, all rooted in the fundamental principles of Jainism.