Aradhanasamucchayam

Here's a comprehensive summary of the Jain text "Aradhanasamucchayam," based on the provided pages:

Book Title: Aradhanasamucchayam (आराधनासमुच्चयम्) Author(s): Ravichandramuni (रविचन्द्रमुनीन्द्र) Commentary Author: Ganini Aryika 105 Shri Suparshvamati Mataji (गणिनी आर्यिका १०५ श्री सुपार्श्वमती माताजी) Publisher: Shri Digambar Jain Madhyalok Shodh Sansthan, Sammedshikharji (श्री दिगम्बर जैन मध्यलोक शोध संस्थान, सम्मेदशिखरजी)

Overall Nature of the Work:

• Aradhanasamucchayam is a highly significant Jain text composed by Ravichandramuni in 252 Sanskrit Arya verses.
• It is considered the "essence of the Agamas" (आगमसारं) by its author, presenting the core tenets of Jainism.
• The text is praised for its profound philosophical content, capable of captivating even scholars well-versed in all scriptures.
• This edition features a detailed and accessible Hindi commentary by Pujya Aryika Shri Suparshvamati Mataji, making the complex subject matter understandable for a wider audience.

Key Content and Structure:

The "Aradhanasamucchayam" is a compilation that systematically describes the four types of Aradhana (devotion/practice) in Jainism:

1. Darshan Aradhana (सम्यग्दर्शन आराधना): This section focuses on Samyagdarshana (Right Faith or Perception).

   • It begins with Mangalacharan (auspicious invocation) of the Pancha Parmeshthi (five supreme beings).
   • It defines Samyagdarshana as the unwavering conviction in Apta (the enlightened ones), Agama (scriptures), and Tattva (the realities/principles of existence).
   • It elaborates on the qualifications of an Apta (free from all defects, possessing infinite knowledge, etc.).
   • It explains Agama as the teachings of the Apta that are free from contradiction and are profound.
   • It defines Tattva as the six substances (Jiva, Pudgala, Dharma, Adharma, Akasha, Kala) and the nine padarthas (categories).
   • It discusses the classification of Samyagdarshana into Aupashamika (subsiding), Kshayopashamika (mixed elimination/subsiding), and Kshayika (complete elimination) types.
   • It details the signs of Samyagdarshana (Prashama, Samvega, Anukampa, Astikya - calmness, enthusiasm for Dharma, compassion, and faith).
   • It traces the evolution of Samyagdarshana from Mithyadarshana (wrong belief) through various stages, highlighting the importance of Deshanalabdhi (receiving spiritual instruction).
   • It categorizes Samyagdarshana into Sadhana and Vigama (related to practice and outcome), and Nishchaya (ultimate truth) and Vyavahara (conventional truth).
   • It also touches upon the various classifications of Samyagdarshana like Aagya, Marg, Updesha, Sutra, Beeja, Vistar, Sankshep,artha, Avagadh, and Paramavagadh.
   • The text emphasizes that true understanding of reality is achieved through Syadvada (the doctrine of conditional predication) and Anekantavada (the doctrine of manifold aspects).

2. Samyagjnana Aradhana (सम्यग्ज्ञान आराधना): This section deals with Samyagjnana (Right Knowledge).

   • It first explains the concept of Darshana (perception/intuition) as a precursor to knowledge, defining it as an inner illuminating consciousness that precedes knowledge.
   • It classifies Darshana into Chakshu Darshan (sight-based perception), Achakshu Darshan (perception through other senses and mind), Avadhi Darshan (clairvoyant perception), and Keval Darshan (omniscient perception).
   • It then proceeds to detail the five types of Jnana (Knowledge): Mati Jnana (sense and mind-based knowledge), Shruta Jnana (scriptural knowledge), Avadhi Jnana (clairvoyant knowledge), Manahparyaya Jnana (mind-reading knowledge), and Keval Jnana (omniscient knowledge).
   • Mati Jnana is described with its various classifications like Avagraha, Iha, Avasaya, Dharna, and their numerous sub-types based on the object, sense, and manner of cognition.
   • Shruta Jnana is explained as knowledge derived from scriptures, detailing its derivation from Agama and its vast classifications based on linguistic and semantic structures (Paryaaya, Akshara, Pada, Sanghaata, etc.), including the twelve Angas and fourteen Purvas.
   • Avadhi Jnana and Manahparyaya Jnana are described as supernatural cognitions of form (roopi) and mental states respectively, with their own classifications (Desha, Parama, Sarva for Avadhi and Riju, Vipula for Manahparyaya).
   • Keval Jnana is presented as the ultimate, unhindered, perfect knowledge of all realities.
   • The text emphasizes that knowledge is instrumental in achieving liberation and the importance of Naya (standpoints) in understanding the multifaceted nature of reality, reconciling apparent contradictions.

3. Samyak Charitra Aradhana (सम्यक् चारित्र आराधना): This section is dedicated to Samyak Charitra (Right Conduct).

   • It highlights the paramount importance of Achar (conduct) in Jainism, calling it the "first Dharma" (Acharah prathamo dharmaḥ).
   • It explains Charitra as the practice that leads to the cessation of suffering and the attainment of liberation, comparing it to a boat crossing the ocean of samsara.
   • It defines Charitra as the control over senses and mind, the restraint from sinful activities (Savadyayoga ni Vritti), and the practice of virtues.
   • It classifies Charitra into Sakala Charitra (complete conduct, practiced by monks) and Vikala Charitra (partial conduct, practiced by laypeople).
   • Sakala Charitra is detailed through the Pancha Mahavratas (five great vows: Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha), Pancha Samitis (five careful actions: Irya, Bhasha, Eshana, Adana-Nikshepana, Utsarga), Tri Gupiti (three restraints: Mana, Vachana, Kaya), and the twelve Tapas (ascetic practices).
   • Vikala Charitra is explained through the Ashtha Mulagunas (eight fundamental vows for laypeople), Sapta Vyasanas (seven vices to be abandoned), Bhogopabhoga Parimana (restriction on consumption), and the Ekadasha Pratimas (eleven stages of spiritual progress for laypeople).
   • It categorizes Charitra based on the intensity of Kashaya (passions) and the stages of spiritual development: Samayika, Chhedopasthapana, Pariharavishuddhi, Sukshma Samparaya, and Yathakhyata.
   • The text emphasizes that pure conduct, free from passions and attachment, is the true essence of liberation.

4. Samyak Tapa Aradhana (सम्यक् तप आराधना): This section focuses on Samyak Tapa (Right Asceticism/Penance).

   • It defines Tapa as the practice that purifies the soul and burns away karmic impurities, ultimately leading to liberation.
   • It classifies Tapa into two main categories: Bahya Tapa (external penance) and Abhyantara Tapa (internal penance).
   • Bahya Tapa (External Penance): Consists of six practices:
     1. Anashana (fasting)
     2. Avamaudarya (eating less than one's capacity)
     3. Vrittiparisankhyana (regulating food intake by rule)
     4. Rasatyaga (renunciation of palatable tastes)
     5. Vivikta Shayyasana (living in solitude)
     6. Kayaklesha (physical hardship/austerity)
   • Abhyantara Tapa (Internal Penance): Consists of six practices:
     1. Pratyakhayana (abstinence from sin)
     2. Vipra-prashamana (subjugation of passions)
     3. Vaya-prashamana (control of the mind)
     4. Samavayana (practice of equanimity)
     5. Vaiya-vritti (service to the deserving)
     6. Samadhi-marana (meditation at the time of death) - Note: While the text lists six internal practices, it often mentions specific Jain practices like Pratyakhayana, Prayopagamana, Ingini Marana, Bhakta Pratya-khyana, etc. It also explains that these internal practices are the true "tapa" as they directly purify the soul.
   • The text details the various sub-types and conditions for performing these tapas, emphasizing their role in burning karmic residues and aiding spiritual progress.
   • A significant part of this section is dedicated to the Twelve Bhavanas (contemplations) which are crucial for internal penance and spiritual development: Anitya, Asharana, Samsara, Ekatva, Anyatva, Shuchi, Asrava, Samvara, Nirjara, Loka, Bodhi-durlabha, Dharma. These contemplations help in detaching from worldly illusions and focusing on the soul's true nature.
   • It also elaborates on Dharma Dhyana (contemplation on Dharma) and Shukla Dhyana (pure meditation), the highest forms of internal penance. Dharma Dhyana is further divided into Agya, Apaya, Vipaka, and Samsthana Vichaya. Shukla Dhyana is classified into Prithaktva Vitarka Vicara, Ekatva Vitarka Vicara, Sukshma Kriya Apratipaati, and Ucchinnam Kriya Nivrti.

Other Key Themes:

• Aaradhya (The Worshippable): The text identifies the Pancha Parmeshthi (Arhat, Siddha, Acharya, Upadhyaya, Sadhu) as the Aaradhya. It distinguishes between Guni Aaradhya (the object of worship, i.e., the Pancha Parmeshthi) and Guna Aaradhya (the qualities themselves, i.e., Samyagdarshan, Samyagjnana, Samyak Charitra, Samyaktapa).
• Aaradhaka (The Worshipper): It describes the characteristics of the devotee who performs these Aradhanas, emphasizing the importance of right faith, knowledge, conduct, and penance.
• Aaradhana Upaya (Means of Aradhana): The text details the practices and disciplines necessary for performing each Aradhana.
• Aaradhana Phala (The Fruit of Aradhana): It explains the results obtained from performing these Aradhanas, ranging from worldly benefits (Abhyudaya) to the ultimate goal of liberation (Nirvana).
• Author and Context: The text discusses the author, Ravichandramuni, his possible time period (likely 10th-11th century CE), and his likely origin in Karnataka. It also highlights the historical context of Aradhana literature in Jainism, mentioning other significant works like Bhagavati Aradhana and Aradhana Sar.
• Commentary: The commentary by Aryika Suparshvamati Mataji is noted for its clarity and ability to make complex subjects easily understandable, even including repetitions for better comprehension.

Significance of the Text:

The "Aradhanasamucchayam," with its comprehensive commentary, serves as a guide for spiritual aspirants to understand and practice the core elements of Jain Dharma. It provides a roadmap for achieving spiritual purification and ultimately, liberation through the dedicated pursuit of right faith, knowledge, conduct, and penance. The detailed explanation of the Bhavanas (contemplations) within the Tapa Aradhana section is particularly valuable for cultivating detachment and spiritual insight. The text's structure, moving from the foundational Darshan to the ultimate Shukla Dhyana, reflects a progressive path towards spiritual perfection.