Arshabhi Vidya Parichay - Book Summary

Here is a comprehensive summary of the Jain text "Arshabhi Vidya Parichay" by Vinaysagar, based on the provided pages:

Book Title: Arshabhi Vidya Parichay (Introduction to Arshabhi Vidya) Author: Vinaysagar Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229703/1

Core Subject: The "Arshabhi Vidya" - Teachings of Lord Rishabhdev

The book "Arshabhi Vidya Parichay" introduces a text that expounds upon the teachings of Lord Rishabhdev, the first Tirthankara, king, ascetic, and omniscient being of this current era (avasarpini). While the direct pronouncements of Lord Rishabhdev after attaining omniscience are not preserved due to the vast passage of time, the book suggests that the purified principles of Ahimsa and others are evident in the teachings of the last Tirthankara, Lord Mahavir.

The Origin and Nature of the "Arshabhi Vidya" Text:

The Text: A manuscript titled "Arshabhi Vidya" has been discovered, with a full name stated as "Atharvopanishatsu Vidyatattve Bharatiya Upadeshe." This indicates the text presents the teachings of Rishabh as a form of "Vidya" (knowledge) embedded within the Upanishadic tradition and as a "Bharatiya Upadesha" (Indian teaching).
Meaning of "Arshabhi": The name "Arshabhi" is derived from "Rishabha," meaning it contains the knowledge or teachings of Lord Rishabhdev.
Reason for "Atharva Upanishad" Connection: The author of the "Arshabhi Vidya" text likely referred to it as an "Atharva Upanishad" because most later Upanishads are considered to fall under the Atharva Veda. Furthermore, as Lord Rishabh is considered the eighth avatar in the Bhagavat tradition, his profound spiritual teachings are deemed universally acceptable and beneficial to all Indians. The use of the term "Bharatiya" (Indian) without referencing a specific tradition is seen as significant.

Authorship and Dating:

Authorship Uncertainty: The author of the "Arshabhi Vidya" text is not explicitly mentioned within the text itself. However, a scholar named Indranandisuri, a disciple of Lakshmisagarsuri within the Shvetambara Murtipujak tradition (specifically the Tapagachchha), is a strong candidate.
Evidence for Indranandisuri: The term "Nigama" mentioned in the fifth chapter of the "Arshabhi Vidya" text has led some scholars to believe it refers to the Nigama sect, which originated due to doctrinal differences with Indranandisuri. Indranandisuri was also known as "Nigamavirbhava" (one who brought forth the Nigama).
Dating: Based on the estimated period of Indranandisuri (around the first half of the 16th century CE, approximately 1501-1550), the "Arshabhi Vidya" text is believed to have been composed during the first half of the 16th century.
Indranandisuri's Other Works: Several other works attributed to Indranandisuri are listed, including "Bhavyajanabhayapaha," "Panchagyanavedanopanishad," "Bharatiyopadesha," "Vidyatattva," "Nigama-stotra," "Vedanta-stotra," and "Nigamagama."

Structure and Content of the "Arshabhi Vidya" Text (Five Chapters):

The "Arshabhi Vidya" text is divided into five chapters:

Chapter 1: Guru Tattva (The Principle of the Guru)

It emphasizes the "Arshabhi Ārhati Vidya" as a path to eternal bliss, attainable through the study and practice of the "Vrishabha Darshan" (teachings of Rishabh).
The primary focus is on recognizing the soul. For karma shedding, three principles are paramount: Guru Tattva, Deva Tattva, and Dharma Tattva, with Guru Tattva being the first and most important.
A true Guru is described as one who is non-possessive, free from ego, knowledgeable about the soul, and possesses thirty-six virtues.
The text highlights the importance of following the Guru's instructions and adhering to the Twelve Angas (core Jain scriptures).
It discusses the need for seekers to follow righteous Gurus who are knowledgeable in the scriptures and practice proper conduct according to time and place.
The importance of listening to the teachings of such Gurus and acting accordingly is stressed.
The text reiterates that the Guru Tattva is the cause of karma shedding and that Lord Rishabh himself advocated for the Guru Tattva for the purification of mind, public welfare, and world well-being.
It advises diligent study of the Twelve Angas, even while undertaking severe austerities, and emphasizes the importance of disciplined living within a Guru's ashram, seeking alms, and obeying commands.
It touches upon the concept of valid yogis and the need for a husband's permission for a wife's initiation.
The text foresees a decline in the adherence to the true path due to the passage of time, with unqualified individuals misinterpreting scriptures to become Gurus, leading to the destruction of superior Dharma.
It states that the Twelve Angas will remain intact in Mahavideh Kshetra even in the absence of Tirthankaras, but will gradually diminish in this area after Lord Mahavir's era.
The closing of the path to liberation after the Nirvana of the last omniscient being (Jambu Swami) is mentioned, with the expectation of new guides in future eras.
The text warns against the misinterpretation of scriptures by ascetics in the absence of qualified Gurus and the consequent downfall of the spiritual order.
It recommends devotion to the Arhat images and performing Chaturmas in one place, even in the absence of rain, and observing Paryushana for five days for Samvatsarik Pratikraman.

Chapter 2: Deva Tattva (The Principle of the Divine)

This chapter focuses on the worship of the Divine, outlining daily rituals for a lay follower, including Samayika (meditation), Pratikraman (confession of sins), and Chaitya Vandana (worship of temples and idols).
The method of Jinapujan (worship of Jinas) is described, involving the use of sandalwood paste, contemplation of the Panch Parameshthis (five supreme beings), devotional singing, and bowing to eternal Chaityas.
It specifically mentions bowing to the twenty-four Tirthankaras, including Rishabh, at Ashtapad Tirtha.
The text instructs bowing to past, present, and future Arhats, Kevalis (omniscient beings), Siddhas (liberated souls), and ascetics residing in Bharat, Airavat, and Mahavideh regions.
The procedure for Devarchan (worship of deities) involves bathing, wearing clean clothes, and entering the household shrine.
Detailed steps for idol worship are provided, including the veneration of the Parshva image, anointing with scented water, lighting lamps, applying sandalwood paste, adorning with ornaments, offering flowers, singing, offering incense, performing Aarti (waving of lamps), ringing bells, and dancing in praise of the Lord.
The importance of giving charity to the needy upon leaving the temple and practicing hospitality with fellow devotees is highlighted.
It states that no good deed is equal to the worship of the Mangal Chaitya (auspicious temples), as mentioned in the Ninth Purva.
The text identifies four great auspicious elements: Arhat, Siddha, Sadhu, and the refuge of Arhat Dharma.
It differentiates between material and spiritual worship for those with partial vows (desavirati) and purely spiritual worship for the restrained.
Meditation at sacred sites like Badarayana, Rishi Koopa, Arbuda Giri, and Ashtapad is said to lead to purification and freedom from ignorance.
Worship of this Deva Tattva by those with pure Samyaktva (right faith) leads to righteousness and detachment.

Chapter 3: Vrata Tattva (The Principle of Vows)

This chapter elaborates on the vows for those who observe partial vows (desavirati-dharis).
A lay follower who possesses Samyaktva takes twelve vows.
The text details the eleven stages (pratimas) that a devotee progresses through for final liberation through the purification of vows.
This description is presented as an expansion of the eleven pratimas mentioned in the Upasakadasha Sutra.
It concludes by stating that even a householder observing the 11th pratima can attain liberation. The 12th pratima is reserved for a Yugapradhana Yogi.

Chapter 4: Bandha-Moksha (Bondage and Liberation)

This chapter discusses the bondage and liberation of the soul.
It provides a detailed description from the attainment of Samyaktva after the "granthibheda" (destruction of inner attachments) to the stages of Sanyogi Kevali (omniscient with physical body) and Ayogi Kevali (omniscient without physical body).
This description aligns with the teachings of previous Acharyas.
Sanyogi Kevali is also referred to as "Jeevanmukta Charitra Yogi" (a liberated-in-life yogi).

Chapter 5: Yugapradhana and the Future of Dharma

In the absence of Tirthankaras and Kevalis, the Yugapradhana (era-defining leaders) who are like omniscient beings guide the path of Dharma.
During Mahavir's era, from Sudharma Swami to Duvvasaha, there will be 2,004 Yugapradhana Acharyas.
After this, a significant decline in Dharma will occur, marked by the prevalence of ignorance and falsehood.
The text foretells the advent of the Tirthankara Padmanabha in the next ascending era, under whom righteous ascetics will follow scriptural conduct, possess thirty-six virtues, accept food with 47 defects removed, and be considered omniscient-like Yugapradhana leaders.
It is stated that shortly after Lord Mahavir, the absence of Kevalis will lead to the absence of certain pure conduct practices (like Parihar-Vishuddhi).
Observing the gradual decline of scriptural knowledge, Aryarakshit will separate the four Anuyogas (branches of Jain literature) to protect Arya Dharma.
Many great monks will migrate to regions beyond the Sindhu and Ganga rivers and will not return.
Scripture-holders residing in the Sindhu-Ganga region will perform great austerities and propagate Dharma.
The Chandrakula (lineage) will emerge from ascetics who have conquered their passions.
Lay followers are advised to worship such Yugapradhana scripture-knowledgeable Acharyas.
Those who understand and practice the Twelve Angas and other knowledge will achieve liberation.

Language and Style:

The language is primarily Sanskrit, with occasional Vedic Sanskrit words.
The author has adopted an Upanishadic style to establish the antiquity of the text, using phrases like "Athatah samprpadyema," "Purva ha va taih," "iti shruteh," "ye cha ha va," etc.

Conclusion and Significance:

Resemblance to Mahavir's Teachings: The "Arshabhi Vidya" largely reiterates the principles of Deva, Guru, and Dharma Tattva established in the tradition of Lord Mahavir and by previous Acharyas. There is no entirely new philosophical thought presented.
Unique Emphasis on Guru Tattva: A unique aspect highlighted is the precedence given to Guru Tattva over Deva Tattva in the presentation of principles.
Content Cross-Reference: The descriptions of Gurus, divine beings, idol worship, the eleven pratimas of a lay follower, and the stages of the soul are found in other Jain scriptures like Upasakadasha Sutra and Karmaprakriti.
Prophecies: The fifth chapter contains prophecies attributed to Lord Mahavir himself, regarding the future of Dharma, the coming of Tirthankara Padmanabha, the role of Yugapradhanas, and the separation of Anuyogas by Aryarakshit. These prophecies are also found in texts like Tirthoddalika Prakirnaka and Vyavacheda Gandika.
Dating Discrepancy: While the author attempts to prove the text's antiquity (possibly 7th-8th century) by mentioning specific ascetics and using Upanishadic style, the description of idol adornments in the second chapter suggests a later composition, likely from the 15th-16th century.
Authorship and Style Analysis: The author of the review speculates that the author of "Arshabhi Vidya" was a learned Brahmin who later became a Jain Muni/Acharya. Evidence cited includes the use of terms like "Agama-Nigama," "Dvadasangi," "Shruti," the precedence of "Guru Tattva," mention of Rishis like Pippalada and Asurayana, sacred meditation sites, the concept of "Jeevanmukta Charitra Yogi," and various Upanishadic vocabulary.
Paryushana Observation: The mention of a five-day Paryushana observation in the first chapter might indicate a specific tradition within the "Nigama" sect.
Originality and Preservation: Despite lacking entirely new philosophical concepts, the "Arshabhi Vidya," structured in an Upanishadic style, is considered an original work. Currently, only one fragmented and impure manuscript is known to exist, housed in the Shri Pujya Shri Jinadharnendrasuri Collection in Jaipur.
Recommendation: The review emphasizes the need for the publication of this text after its restoration and correction.
Manuscript Details: The manuscript was written in Samvat 1554 (1497 CE) in Shri Pattana. It is housed at the Rajasthan Prachya Vidya Pratishthan, Jaipur, with specific dimensions and physical characteristics noted.

In essence, "Arshabhi Vidya Parichay" serves as an introduction to a significant Jain manuscript that aims to preserve and present the teachings of Lord Rishabhdev through a distinctive lens, blending scriptural knowledge with a philosophical style reminiscent of the Upanishads, and offering insights into Jain rituals, practices, and future predictions.