Arhat Pravachan

Here's a comprehensive summary of the Jain text "Arhat Pravachan" by Vidyavijay, based on the provided pages:

Book Title: Arhat Pravachan (अर्हत् प्रवचन) Author: Muni Vidyavijay (मुनिराज विद्याविजयजी) Publisher: Shri Vijaydharmasuri Jain Granthmala, Ujjain (श्री विजयधर्मसूरि जैन ग्रंथमाला उज्जैन)

Overall Theme: "Arhat Pravachan" is a compilation of teachings and verses from key Jain scriptures, primarily the Sutrakritanga Sutra, Uttaradhyayana Sutra, and Dashavaikalika Sutra. The book aims to present the core spiritual and ethical principles of Jainism, drawing from the profound discourses of the Arhats (Tirthankaras). The title itself, "Arhat Pravachan," signifies "The Teachings of the Arhats," highlighting its origin from the enlightened ones.

Key Concepts and Teachings Covered:

The book delves into various fundamental aspects of Jain philosophy and practice, offering guidance for spiritual growth. The content can be broadly categorized as follows:

• The Nature of the Universe (Loka): The text begins by defining the universe (Loka) as comprising Dharmastikaya (substance of motion), Adharmastikaya (substance of rest), Akasha (space), Kala (time), Pudgala (matter), and Jivas (souls) (Page 9). It also describes the ultimate, unchanging abode (Loka) in the highest part of the universe, free from old age, death, disease, and suffering (Page 10).

• The Six Substances (Dravyas): The fundamental substances of the universe are enumerated. Dharmastikaya, Adharmastikaya, and Akasha are described as singular in their nature, while Kala, Pudgala, and Jiva are considered infinite (Page 11).

• Characteristics of Substances: The book elaborates on the specific characteristics (lakshana) of each substance:

  • Dharmastikaya: Aids in motion (Page 12).
  • Adharmastikaya: Aids in remaining stationary (Page 12).
  • Akasha: Provides space for all substances (Page 12).
  • Kala: Pertains to time and its duration (Page 13).
  • Jiva: Characterized by consciousness, knowledge, perception, conduct, austerity, vigor, and experience (Upayoga) (Pages 13-14).
  • Pudgala: Manifests as sound, color, smell, taste, and touch, and is associated with light, darkness, shade, and heat (Page 15).
  • Paryaya (Modes/Modification): The characteristics of change, uniqueness, multiplicity, number, form, combination, and separation (Page 16).

• The Path to Liberation (Moksha/Nirvana): The core path to liberation involves the practice of Right Knowledge (Jnana), Right Perception (Darshana), and Right Conduct (Charitra) (Page 17). It emphasizes that without these, liberation is not possible, and without freedom from karma, there is no Nirvana (Page 18). The fruits of these practices are:

  • Knowledge: Helps to understand the true nature of things (Page 19).
  • Perception: Leads to faith and conviction (Page 19).
  • Conduct: Restrains from new karmas (Page 19).
  • Austerity: Purifies by eradicating past karmas (Page 19).

• The Importance of Scriptural Knowledge (Shruta Jnana): The text highlights the value of retaining scriptural knowledge, comparing it to a needle with thread that, though dropped, can be retrieved and is not lost (Page 20).

• Obstacles to Learning: The book identifies five hindrances to acquiring knowledge: pride (mana), anger (krodha), negligence (pramada), attachment (moha), and laziness (alasya) (Page 21).

• The True Path: It distinguishes the teachings of the Jinas (conquerors) as the supreme and true path, warning against those who speak misguidedly or are heretics (Page 22).

• Respect for Wisdom and Scriptures: The importance of never being antagonistic towards the wise or scriptures, whether openly or secretly, is stressed (Page 23).

• The Transience of Life: The physical body deteriorates with age, hair turns grey, and senses weaken, urging constant vigilance and non-negligence (Page 24).

• The Primacy and Power of the Soul (Atma): The soul is the creator and destroyer of both its sorrows and joys. The uncontrolled soul is one's enemy, while the self-controlled soul is a friend (Page 25). The soul is likened to various entities: the Vaitarani river, the Kalpavriksha tree, the Kamadhenu cow, and the Nandana garden (Page 26).

• Self-Control and Inner Victory: It is better to control oneself through discipline and austerity than to be controlled by others through bondage and punishment. The greatest victory is to conquer oneself, not others (Pages 27-28). The soul is difficult to subdue but conquering it leads to happiness in this world and the next (Page 29).

• Conquering Inner Enemies: The five senses, anger, pride, deceit, and greed are considered difficult to conquer. By conquering the soul, these inner enemies are overcome effortlessly, signifying total victory (Page 30). The true battle is with oneself; conquering the inner self brings happiness (Page 31).

• The Power of the Mind: The mind is the root of all desires and emotions. By conquering the mind, one can conquer the four passions (kashayas) and the senses (Page 32).

• The True Sacrifice (Yajna): The text describes a spiritual sacrifice involving austerity as the fire, the soul as the altar, vows as fuel, the body as ghee, karma as wood, and self-control as the mantra, all praised by the sages (Page 33).

• Attachment and Suffering: Attachment to the body, form, and senses, through mind, speech, and action, is the source of all suffering (Page 34).

• The Root of Suffering: Moha, Trishna, Lobha: The absence of attachment (Moha) conquers suffering. The absence of craving (Trishna) conquers Moha. The absence of greed (Lobha) conquers Trishna, and the absence of possessiveness (Mamata) conquers Lobha (Page 35).

• The Consequences of Passions (Kashayas):

  • Anger (Krodha): Leads to downward migration (Page 36).
  • Pride (Mana): Also leads to downward migration (Page 36).
  • Deceit (Maya): Hinders upward migration (Page 36).
  • Greed (Lobha): Leads to suffering in both realms (Page 36).
  • Anger: Destroys fame.
  • Pride: Destroys humility.
  • Deceit: Destroys friendships.
  • Greed: Destroys everything (Page 37).
  • These four passions, if unrestrained, nurture the roots of rebirth (Page 38).

• Overcoming Passions: Anger is conquered by equanimity (Upaśama), pride by humility (mārdava), deceit by straightforwardness (ārjava), and greed by contentment (santoṣa) (Page 39).

• The Futility of Hypocrisy: Engaging in practices like nudity, emaciation, or fasting without inner purity and freedom from deceit leads to continued cycles of birth and death (Page 40).

• The Dangers of Desire for Fame and Recognition: Seeking worship, fame, honor, and respect, along with practicing deceit, leads to accumulating much sin (Page 41).

• The Insatiable Nature of Desire: Even possessing countless treasures comparable to mountains is insignificant compared to the boundless, sky-like desires of a greedy person (Page 42). Moha and Trishna are mutually reinforcing, like a bird's egg creating and being created by the bird (Page 43).

• The Qualities of an Enlightened Being: True enlightened beings are free from possessiveness (Nirmama), egoism (Nirahamkara), attachment (Nissanga), and arrogance. They are equanimous towards all beings, whether mobile or immobile (Page 44).

• The Importance of Samyakva (Right Faith/Perception) and Charitra (Right Conduct): Right conduct without Samyakva is not possible, and Samyakva is essential for any true conduct. They can exist together or Samyakva can precede Charitra (Page 45).

• The Rarity of Bodhi (Enlightenment): Those who are attached to wrong views (Mithya Darshana), harbor intentions (Niyana), and are violent, find Bodhi rare. Conversely, those attached to right faith, free from intentions, and in a state of pure consciousness (Shukla Leshya) find Bodhi easily obtainable (Pages 46-47).

• The Reverence for Brahmacharya (Celibacy): Even celestial beings, demons, and demigods bow to those who practice Brahmacharya (Page 48).

• The Practice of Brahmacharya: The text emphasizes avoiding even the slightest interaction with women, even elderly or infirm ones. Brahmacharis are advised to maintain distance from places frequented by women, just as mice avoid the proximity of cats (Pages 49-53).

• The Nature of Material Pleasures: Songs, dances, ornaments, and sensual pleasures are described as fleeting, deceptive, burdensome, and ultimately sources of suffering (Page 54). Craving sensual pleasures is like being pierced by a thorn, poisoned, or bitten by a snake; even the desire for them leads to an unfortunate destiny (Page 55).

• The Futility of External Practices Without Inner Purity: Practices like wearing bark or leaves, going naked, or matted hair, are useless if one is morally corrupt (Page 56).

• The Inevitability of Karma: Just as a thief is caught in the act, individuals are bound by their actions. The consequences of karma are unavoidable in this life and the next (Page 57). One's birth and rebirth are determined by karma (Page 58). Attachment and aversion are the seeds of karma, which, fueled by Moha, lead to the cycle of birth, death, and suffering (Page 59).

• The Outcome of Karma and Enjoyment: Worldly pleasures are transient and their ultimate result is not pleasant. Those who indulge in pleasures are bound to the cycle of existence, while those who abstain are liberated (Pages 60-63).

• The Meaninglessness of Unrighteous Actions: Nights spent in unrighteous deeds are wasted (Page 64). When facing the consequences of one's karma, no amount of worldly connection or help is effective (Page 65).

• The Root of Dharma and Liberation: Humility (Vinaya) is the root of Dharma, and through it, one achieves fame, knowledge, praise, and ultimately, liberation (Page 66).

• The Urgency of Practicing Dharma: Dharma should be practiced before old age, illness, and the weakening of senses set in (Page 67). Living life with constant vigilance and mindful actions (Yatna) prevents the accumulation of negative karma (Page 68).

• Dharma as the Ultimate Refuge: In the face of old age and the cycle of death, Dharma serves as an unshakeable refuge and a guiding light (Page 69). Righteousness, characterized by non-violence, self-control, and austerity, is the greatest auspiciousness, to which even deities bow (Page 70).

• The Role of Knowledge and Compassion: The wise prioritize knowledge and then compassion. An ignorant person cannot discern between beneficial and harmful actions (Page 71).

• Practices of Renunciation: Abstaining from food after sunset until sunrise, and avoiding sensual attachments, are key practices (Page 72). True renunciation lies in detachment from possessions and desires, not merely in the absence of them due to external circumstances (Page 73). Uncontrolled greed, even for a small item, disqualifies one as a true ascetic or householder (Page 74).

• The Consequences of Ignorance: Ignorant beings who perform sinful acts for the sake of their life fall into intense suffering in hell (Page 75).

• The Power of Austerity: Austerity helps monks to shed accumulated karmas, much like a bird shakes off dust from its wings (Page 76).

• The Rarity of Human Life and the Importance of Vigilance: Human birth is exceedingly rare. The consequences of karma are dire. Therefore, one must remain vigilant and not be negligent, as life is as transient as a falling leaf or a dewdrop on a blade of grass (Pages 77, 100, 102, 103, 104).

• Avoiding Negative Speech: The text advocates for truthful, harmless, and beneficial speech, while condemning lies, harsh words, gossip, and divisive language (Pages 78, 100-104, 106).

• The Qualities of a True Ascetic (Sadhu/Shraman/Muni): True ascetics are like bees, taking only what is needed without harming the source. They are restrained, wise, and live by alms. Their identity is not based on external appearances like shaven heads, chanting, or living in the forest, but on inner qualities and disciplined conduct (Pages 79-80, 82-84). They maintain equanimity, practice compassion, and live without anger or pride (Page 85). They should not get angry when advised, should practice forbearance, and avoid association with the foolish, with laughter, and play (Page 86).

• True Renunciates: Those who turn away from desirable objects and willingly relinquish possessions are true renunciates. Those who do not enjoy certain things out of necessity, rather than choice, are not considered renunciates (Pages 87-88).

• The Purity of Speech and Conduct: One should listen to confessions (Alochana) with knowledge, peace-generating ability, and an appreciative nature. Living a life free from worldly attachments and sins like violence, falsehood, theft, unchastity, and excessive possession leads to being considered "Anasravi" (one who does not attract karma) (Pages 89, 90).

• The True Definition of Castes (Varnas): The text asserts that one's caste is determined by their actions (Karma), not by birth. A true Brahmin is one who is untouched by worldly desires, practices austerity, and has achieved tranquility (Pages 91-93).

• The Nature of Great Souls (Mahatmas): Great souls are those who remain balanced and equanimous in all situations – gain or loss, happiness or sorrow, life or death, praise or blame, honor or dishonor (Page 94).

• The Hierarchy of Righteousness: While some householders might be better than undisciplined ascetics, those who practice pure and faultless self-control are considered the highest (Page 95).

• Endurance and Equanimity: One should not retaliate with anger when provoked. Suffering from hardships and adversities is to be endured with equanimity, recognizing that all beings experience suffering (Page 96-97).

• The Value of Selfless Giving and Receiving: Those who give selflessly and those who receive without selfish motives are both considered fortunate and attain a good destiny (Page 98).

• The Correct Way of Speaking: Wise individuals speak truthfully, without falsehood or harm, and with clarity and understanding. They avoid speaking when unasked, interrupting others, gossiping, or using deceitful language (Pages 99-103).

• Avoiding Harmful Language: Speech that causes displeasure or anger in others should be avoided. Similarly, violent language that leads to harm should not be uttered, even if it contains truth. Unpleasant truths that cause distress should also be avoided (Page 105-106).

• The Four Types of Mental Restraint (Manogupti): These are the restraints concerning truth, falsehood, mixed truth-falsehood, and incorrect falsehood (Page 107).

• The Fate of the Immoral: Those who are wicked, disrespectful to spiritual guides, or speak untruths are ostracized by society (Page 108).

• The Attainment of Divine Abodes: Those who practice self-control and austerity, whether as monks or householders, attain divine abodes (Page 109).

Overall Message: "Arhat Pravachan" serves as a practical guide to living a spiritually fulfilling life according to Jain principles. It emphasizes the importance of self-control, ethical conduct, detachment from worldly pleasures, understanding the law of karma, and the relentless pursuit of self-realization for achieving liberation. The text repeatedly stresses the preciousness of human life and the need to utilize it wisely for spiritual advancement, urging constant vigilance against negligence and attachment.