Arihantcheiyanamna Kausaggama Aavta Shraddhadi Panch Guno - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Arihantcheiyanamna Kausaggama aavta Shraddhadi Panch Guno" by Punyavijay:

This text, excerpted from the "Jivanand Jain Granthamala" series and attributed to Punyavijay, delves into the meaning and significance of five specific virtues – Shraddha (faith), Medha (intellect), Dhriti (fortitude), Dharana (retention), and Anupreksha (contemplation) – as they appear in the "Arihantcheiyana" (paying homage to the Arihants) section of Jain devotional practices, particularly within the kāyotsarga (standing in self-imposed immobility) during rituals like devavandan, chaityavandan, and pratikraman.

The text explains each virtue with its Jain philosophical context, its effects, and an illustrative analogy from scriptures:

Shraddha (Faith): Defined as a state of mental clarity and satisfaction arising from the partial subsidence of deluding karmas (mithyātva-mohanīya-karma). True faith is characterized by adherence to fundamental Jain principles (such as the six substances of existence), the destruction of delusion, and a clear understanding of karma, its effects, connections, and existence. It's likened to the "Udakaprasādamaṇi" (a gem that purifies water), where just as the gem removes impurities from water, faith purifies the mind of doubts and misconceptions, fostering a correct inclination towards the path prescribed by the Arihants.
Medha (Intellect/Wisdom): This refers to the aptitude for comprehending scriptures, generated by the partial subsidence of knowledge-obscuring karmas (jñānāvaraṇīya-karma). It involves an inclination towards studying pure scriptures and a proper respect for teachers. It is compared to "Ātura Auṣadhāpti-Upādeyatā" (the appropriability of excellent medicine for a patient). Just as an intelligent patient, upon receiving and experiencing the benefits of superior medicine, disregards other things and holds that medicine in high regard, a person with medha deeply appreciates and absorbs scriptures, viewing them as essential spiritual medicine.
Dhriti (Fortitude/Steadfastness): This is a distinct affection arising from the partial subsidence of deluding karmas. It is characterized by a firm, dignified, and composed disposition, free from despondency or excessive eagerness, when acquiring things that are truly beneficial for well-being. It's likened to "Chintāmaṇi's acquisition by the destitute" (receiving a wish-fulfilling jewel when afflicted by poverty). When someone deprived of wealth obtains the chintāmaṇi jewel (representing Jain dharma) and understands its value, they experience immense contentment, thinking, "My poverty is gone." Similarly, upon obtaining and recognizing the glory of the chintāmaṇi jewel of Jain dharma, one is liberated from the anxiety of worldly existence, thinking, "What is this worldly life now?"
Dharana (Retention/Memory): This refers to a mental state generated by the partial subsidence of knowledge-obscuring karmas. It focuses on a specific subject and manifests as recollection, memory, and the formation of imprints or tendencies. It's compared to "stringing a pearl necklace." The steadfast and accurate application of proper techniques (upāyōg) allows for the formation of a beautiful garland of virtues (gūṇa).
Anupreksha (Contemplation/Reflection): This is a practice arising from the partial subsidence of knowledge-obscuring karmas. It involves the repeated study of experienced meanings, serving as a catalyst for intense spiritual fervor (saṁveg) and leading towards perfect knowledge (kevalajñāna). It is compared to the "fire of a gem seeker" (ratna śēdhaka anala). Just as the fire used by a gem seeker burns away the impurities from a gem, the fire of anupreksha, applied to the self's gem, burns away karmic impurities, leading to purity and omniscience, as it is the inherent nature of the soul.

The text then presents the complete phrase from the kāyotsarga: "Arihanta-cheiyāṇaṁ karemi kāuṭsargam – vandana-vattiyāe pūjana-vattiyāe sakāra-vattiyāe sammāna-vattiyāe bōdhilābha-vattiyāe nirupasarga-vattiyāe, śraddhāe medhāe dhṛtīe dhāraṇāe anuprēkṣāe vaḍhamāṇīe ṭhāmi kāuṭsargam." This translates to: "For the sake of paying homage to the holy shrines (images) of the Arihants, I perform kāyotsarga – for the purpose of homage, worship, respect, honor, attainment of enlightenment, and absence of obstacles. I remain in kāyotsarga with increasing faith, intellect, fortitude, retention, and contemplation."

The key emphasis is on these virtues being increasing (vaḍhamāṇīe), not static. The text explains that without faith, the desired outcome of kāyotsarga is not achieved. These five virtues are described as the seeds of apūrvakaraṇa, a state of profound meditation and intense spiritual effort. Their ripening and excess lead to the attainment of apūrvakaraṇa. Ripening involves dispelling false arguments, engaging in study, recitation, understanding, desire, and practice. Excess leads to self-sovereignty and accomplishment.

The text further clarifies that the development of these virtues is sequential: faith leads to intellect, intellect to fortitude, fortitude to retention, and retention to contemplation. Similarly, the increase in one virtue fuels the increase in the next. The summary concludes by highlighting the soul's inherent freedom to enhance its capacities and overcome the limitations imposed by its own karmas, comparing the soul's actions to a potter shaping clay, creating new karmic forms and experiences.