Avtarvad Ya Utarvad - Book Summary

Here is a comprehensive summary in English of the Jain text "Avtarvad Ya Utarvad" by Amarmuni, based on the provided pages:

The text "Avtarvad Ya Utarvad" (Avatarism or Rising Above) by Amarmuni contrasts the core principles of Brahmanical culture with that of Shraman (Jain) culture, particularly focusing on the concept of divine avatars versus human self-perfection.

Rejection of Avatarism by Shraman Culture:

No Supreme Creator God: Shraman culture, from its origins, does not believe in a supreme being that creates or destroys the world. If there is no such supreme God, then the concept of God incarnating (avatar) becomes irrelevant. Even if a God existed, why would an omniscient and omnipotent being descend in various forms like fish, boar, or human? Couldn't such a being solve problems from its existing realm with its infinite power?
Avatarism and the Feeling of Inferiority: The author argues that avatarism stems from a sense of human inferiority. It suggests that humans are incapable of great deeds, and therefore, all world-benefiting great individuals were actually divine avatars, not ordinary humans. This perspective implies that humans are helpless and should wait for divine intervention to solve problems or overcome crises.
Avatarism Promotes Servitude: Avatarism encourages a mindset of subservience. It tells humans that they are sinful, weak, and incapable. When faced with challenges, they should passively await an avatar's arrival. This belief fosters a sense of helplessness, making humans dependent on external divine power rather than their own potential. It discourages individuals from taking action, labeling any attempt to match divine capabilities as foolish and atheistic.
Humanity's Place in Avatar-Centric Cultures: Cultures built on avatarism do not believe in human superiority or inherent purity. Humans are viewed merely as bipedal creatures whose destiny is controlled by a supreme God, who acts like a puppeteer. Humans are not masters of their own future; they are mere instruments in God's play. Even with immense spiritual practice, a human can never become God, as their potential is limited by divine will. They are encouraged to be beggars for divine grace.

Avatarism vs. "Sharanvad" (Seeking Refuge):

Moral Degradation: The belief in avatars can diminish the moral strength of society. Instead of striving to avoid sin, people in such cultures aim to escape the consequences of sin by seeking refuge in God or his avatars. This is seen as a form of "Sharanvad" (seeking refuge), where simply calling upon God or his divine representatives is considered the highest form of spiritual practice.
Cheap Devotion: The text highlights how shallow devotion can devalue genuine ethical conduct. Examples like courtesans reciting God's name for entertainment or a sinner being rescued by divine intervention simply by calling out God's name at the time of death, diminish the importance of morality and virtuous living. This leads to "Sharanvad," where one can sin and then seek divine absolution.
Ideals Become Unreachable: The ideals presented through avatars become mere stories, not practical guidelines for the common person. When confronted with the great virtues of avatars like truth, non-violence, and compassion, followers often dismiss them by saying, "God was God, who else could do this?" This allows people to distance themselves from the effort required to embody these virtues. The actions of avatars are seen as divine "leela" (play) meant for listening, not for imitation.

The Nature of Avatars: To Be Heard or to Be Practiced?

Covering Flaws: The text criticizes how avatar narratives are used to excuse moral failings. When ethical flaws are found in the lives of avatars, followers often attribute them to divine "maya" (illusion) or state that there must be some hidden good in what appears bad. This discourages critical thinking and the evaluation of right and wrong, as faith is presented as a shield against questioning.
Suppressing Independent Thought: By invoking faith, avatarism shuts down the "gateway of independent thinking and the examination of qualities and flaws." The example of King Parikshit questioning Krishna's uninhibited behavior with the Gopis is cited. Shukdev's response that the lives of great men are "to be heard, not to be practiced" is deemed an unsatisfactory solution that prevents these lives from serving as useful guides for personal development.

"Uttarvad" (Rising Above) in Shraman Culture:

Human Ascent, Not Divine Descent: In contrast to avatarism, Shraman culture's ideal is human "Uttarvad" – the ascent of the human being to a divine state. It doesn't believe in God descending to human form but in humans rising to the state of God through their own efforts.
Humans as Potential Divinity: Shraman culture views humans not as mere physical bodies but as reservoirs of infinite potential. A human is considered a god of gods, inherently divine. However, due to attachment to worldly illusions and karmic impurities, this divinity remains obscured, like a sun hidden by darkness.
Self-Realization and Purification: When a human awakens to their true self, renounces external attachments, and embraces self-transformation, they gradually become pure and radiant. This journey leads to becoming a pure, enlightened, omniscient, Arhat, Brahma, or God. The ultimate pure state of the soul is considered God or the Supreme Being in Shraman philosophy; there is no pre-existing, eternally manifest God.
Awakening Inner Courage: "Uttarvad" inspires humans to become divine through their own spiritual discipline. It awakens dormant courage, fosters development, and motivates individuals towards righteous actions without belittling them as "sinful humans." Shraman culture guides humanity towards the highest point of development.
Focus on the Achievable: Shraman culture's proclamation for thousands of years has been its disbelief in a completely indirect and unknown God. It has faced criticism for this stance but remained steadfast. The argument is that an imaginary God, whose form is undefined and always remains supernatural, cannot teach any ideals to humans.
Adorning Human Beings: The true revered beings are those who were once human, experienced worldly joys and sorrows, and through their efforts and spiritual awakening, renounced worldly pleasures to attain liberation (Nirvana). These beings, free from attachment and aversion, reach their ultimate spiritual goal. The Tirthankaras, Arhats, Jinas, and Siddhas of Jainism fall into this category. They were not divine from the beginning, nor were they God's parts or avatars.
The Path of Self-Discipline: These enlightened beings were once ordinary humans, burdened by karmic impurities and worldly sufferings. Through right faith, understanding the distinction between material and spiritual, and turning away from worldly desires, they became pathfinders of righteousness. Through consistent self-discipline and austerity, they transformed their existence and attained divine states as Arhats, Jinas, and Tirthankaras.
Potential Within Every Human: Ancient Jain scriptures reveal the journey of their fall and rise, along with the systematic steps of spiritual practice. This proves that the seeds of "Jinatva" (state of a Jina) exist within every ordinary person, which can be cultivated through self-practice to blossom into a great tree and yield the immortal fruit of "Jinatva." The high ideals of Arhats, the conquerors of passion and aversion, present a roadmap for the aspiring practitioner's progress and ultimate liberation.

Conclusion:

"Uttarvad," therefore, is not meant for mere listening but for deep integration into every aspect of life. It inspires humanity to avoid sin at its root, rather than just its consequences, and ignites an unquenchable flame of eternal courage for the highest ideals of life.