Atmanushasan Ek Parishilan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Atmanushasan: Ek Parishilan" by Dr. Darbarilal Kothiya:

This excerpt, from the "Z_Fulchandra_Shastri_Abhinandan_Granth_012004.pdf," is a review or analysis of the Jain text "Atmanushasan" by Dr. Darbarilal Kothiya.

The author, Dr. Kothiya, introduces "Atmanushasan" as a gem in Jain literature that can transform an individual into someone as pure and ideal as gold if its teachings are fully integrated into life. He credits the work to Acharya Jinasen, the brilliant principal disciple of Acharya Vīrsen (who authored the Dhavala and Jayadhavala commentaries on Shatkhandagama). The text itself is written in Sanskrit, in verse form, and expounds upon Dharma (religion), Niti (ethics/policy), and Adhyatma (spirituality) with a lucid prose quality.

Dr. Kothiya notes that there is a Sanskrit commentary on "Atmanushasan" by Prabhāchandra. However, there is scholarly debate regarding the identity of this Prabhāchandra. Some scholars identify him with the Prabhāchandra who wrote "Prameyakamalamartanda" and "Nyayakumudachandra," while others believe it to be a later Prabhāchandra from the latter part of the 13th century. The author mentions that he has elaborated on this debate elsewhere.

In addition to the Sanskrit commentary, "Atmanushasan" has four other commentaries: three in Hindi and one in Marathi.

The oldest Hindi commentary is by Pandit Todarmalji, written in the Dhundhari dialect of Rajasthani Hindi and has been published.
The second Hindi commentary is by Pandit Vanshidharji Shastri Solapur, written in Khadi Boli (modern standard Hindi) and published by Jain Grantharatnakar, Bombay.
The third Hindi commentary is by Pandit Balachandji Shastri, published in 1961 by Jivraj Granthamala, Solapur.
The Marathi commentary was written by late Brahmachari Jivraj Gautamchandji Doshi Solapur, largely based on Pandit Todarmalji's Hindi commentary, and published by the aforementioned Jivraj Granthamala in V.N. Samvat 2435.

The focus of the present analysis by Dr. Kothiya is the edition of "Atmanushasan" edited by Pandit Phoolchandraji Siddhant Shastri and published by Shri Ganesh Varni Digambar Jain Sansthan, Varanasi, which includes the Dhundhari Hindi commentary by Pandit Todarmalji.

Dr. Kothiya highlights the special significance of this particular edition. He points out that the preface written by the learned Pandit Phoolchandraji, though not extensively long, discusses important and thought-provoking issues. He then elaborates on two of these key issues discussed in the preface:

The role of Mithyātva (delusion/false belief) as a cause of bondage: There is a contemporary discussion about whether Mithyātva is a cause of bondage. Those who deny it as a cause are addressed by Pandit Phoolchandraji, who provides extensive scriptural evidence to prove that the scriptures identify Mithyātva as the most potent cause of bondage. He explains that the first spiritual stage (Gunasthana) is Mithyātva. Within this stage, despite the cessation of the bondage of 16 specific karmic tendencies (prakritis), Mithyātva itself is an ever-binding (dhruvabandhini) tendency. Thus, its bondage occurs regularly with the very state of Mithyātva. The author further explains that when a soul, after breaking the continuous bondage of Anantanubandhi (infinitely enduring) karmic tendencies, descends to the Mithyātva stage, even if it has the capacity to bind Anantanubandhi tendencies, they do not manifest in its experience (udaya-udīrana) for a period of one avali (a very short unit of time) due to a process of reduction (apakarshana). Therefore, even if such a soul experiences states other than Anantanubandhi anger, etc., for that avali, the Mithyātva tendency still binds the Mithyātva prakriti due to its own inherent nature. Along with this, the remaining 15 prakritis are also bound to the extent possible. Panditji has demonstrated in multiple ways that Mithyātva is the primary cause of bondage. Clarifying the scriptural intent, he explains that while the first two types of bondage (prakriti and pradesha) are considered to be caused by yoga (activity of body, speech, and mind), and the latter two (sthiti and anubhaga) by kashaya (passions), this is from the perspective of the Rijusūtra naya (a strict, momentary perspective). However, when stating that Mithyātva and the other five are causes of bondage, it is from the perspective of the Naigama, Sangraha, and Vyavahara nayās (broader philosophical perspectives). Both statements are in accordance with scriptures, each from its respective naya perspective. The detailed discussion on this matter clearly demonstrates Panditji's expertise.
The laxity observed in the monastic path and the importance of scriptural study: Panditji has clearly articulated his views on the present-day laxity in the monastic path. He states that a monk is called the "eye of the scripture" (Agamachakshu), and therefore, must first and foremost be a diligent student of the scriptures. Citing verses from "Atmanushasan" (Gatha 169 onwards), Panditji emphasizes that a monk who wishes to control his monkey-like mind must constantly engage his intellect in the study of correct scriptures (samyak shruta). Drawing from 'Rayanasaar,' he writes that just as donation and worship are essential for a householder's religious practice without which they cannot truly be called householders, similarly, meditation and study are the two primary activities for a monk. Without these, they cannot be considered monks. In this context, Panditji stresses that scripture is paramount in the path to liberation. Without understanding its essence, no worldly being can even attain samyakdarshan (right faith), which is the first step on the path to liberation. He notes that among the ten types of samyakdarshan mentioned at the beginning of "Atmanushasan," "Avagadha Samyakdarshan" (deep right faith) is possessed only by the Shrutakevali (those who have mastered all scriptures up to a certain level), which clearly indicates the scriptural grounding required of a monk. "Paramavagadha Samyakdarshan" (supreme deep right faith) is possessed only by the Kevali (omniscient beings). However, their omniscience arises from scripture, and scripture is its progenitor. This is why, even Acharya Samantabhadra, while describing a guru as "engaged in knowledge, meditation, and austerity," first calls him "knowledge-oriented." In this regard, the author also presents instances that support the laxity in the monastic path and then critically examines them through the discussions of Acharya Akalank and Acharya Vidyananda, deeming this critique to be appropriate.

Finally, Dr. Kothiya points out a distinctive feature of this edition: it retains the original Dhundhari dialect commentary by Acharya-kalpa Pandit Todarmalji, without converting it into Khadi Boli. The primary reason for this is to preserve the language and dialect itself, as Dhundhari is a dialect of Hindi. The author argues that the preservation of these regional Hindi dialects is only possible when the literature written in them is published in its original form. He concludes by stating that the efforts of Pandit Phoolchandraji and Shri Ganesh Varni Digambar Jain Sansthan, Varanasi, in this direction are indeed praiseworthy.