Ayogvyavacched Dwatrinshika - Book Summary

Here's a comprehensive summary of the provided Jain text, "Ayogvyavacched Dwatrinshika" by Vijaypradyumnasuri, based on the provided pages:

Book Title: Ayogvyavacched Dwatrinshika (अयोगव्यवच्छेदद्वात्रिंशिका) Author: Acharya Vijaypradyumnasuri (editor), originally by Kalikal Sarvagnya Shri Hemchandracharya (original author of the core text). Publisher: Shri Shrutgyan Prasarak Sabha, Ahmedabad. Key Theme: The text is a commentary and explanation of a work originally by the renowned Jain Acharya Hemchandracharya. It focuses on refuting erroneous beliefs and highlighting the truth of Jain principles, particularly concerning the nature of the divine and the path to liberation.

Summary:

The text begins by acknowledging its lineage, stating that it is a work originally by Kalikal Sarvagnya Shri Hemchandracharya, and this edition includes a Hindi translation and commentary by Shri Atmaramji Maharaj. The current edition is edited by Acharya Shri Vijaypradyumnasuri. The publication is by Shri Shrutgyan Prasarak Sabha, Ahmedabad, in Samvat 2064.

The introduction highlights the historical significance of the work and praises Shri Atmaramji Maharaj for his commentary based on the available knowledge of his time. It emphasizes that the original text is found in the widely known "Tattva Nirjirva Prasiddh Granth." The publication aims to help students of Jainism engage in self-study, contemplation, and meditation, leading to karmic purification.

Core Content and Structure (as evident from the initial verses and explanations):

The "Ayogvyavacched Dwatrinshika" is structured around a series of verses (Slokas) that praise Lord Mahavir Swami, but the commentary delves into explaining and refuting other religious philosophies.

Verse 1 (Sloka 1): The first verse is by Hemchandracharya himself, who states his intention to bring the Lord Vardhamana (Mahavir Swami) into the realm of praise. He describes Lord Mahavir as:
- Agamya (अगम्यम्): Inaccessible or beyond the comprehension of even advanced spiritualists (Adhyatmavidām).
- Avachyam (अवाच्यम्): Unspeakable or beyond the descriptive capacity of eloquent scholars (Vachasvinām).
- Paroksham (परोक्षम्): Transcendent or beyond the direct perception of those with physical eyes (Akshavatām).
- Atm-swaroop (आत्मस्वरूप): The very essence of the Soul (Ātman).
Hemchandracharya admits that even he, despite his profound knowledge, finds it difficult to fully capture the Lord's essence in praise. The commentary then elaborates on the meaning of "Ātman" (Soul), explaining its inherent nature of continuous consciousness and knowledge. It distinguishes between external soul (Bahyātmā), internal soul (Antarātmā), and Supreme Soul (Paramātmā), with the latter being the state of liberated beings.
Verse 2 (Sloka 2): Hemchandracharya addresses a potential question from the Lord: if one is unable to fully praise Him, why attempt it? He responds that the love for the Lord's virtues (गुणानुराग) is unwavering, and even a foolish person attempting to praise is not committing a sin when driven by such devotion.
Verse 3 (Sloka 3): Hemchandracharya humbly compares his own compositions to those of Shri Siddhasen Diwakar, acknowledging the profound meaning in Siddhasen's stotras. He likens himself to a child following an elephant, stating that even if he stumbles, he is still on the right path. This expresses humility and respect for previous Acharyas.
Verse 4 (Sloka 4): This verse marks the beginning of the critique of other doctrines, specifically the "Ayog Vyavachchhed" aspect. Hemchandracharya states that Lord Jinendra (Mahavir) overcomes insurmountable flaws through various means. He expresses astonishment that other religious leaders (Parateerthnathaiḥ), seemingly out of envy (त्वदसूययेव), have adopted these same flaws (राग, द्वेष, मोह etc.) as their own, making them "successful" in their flawed systems. The commentary details how other deities like Brahma, Vishnu, and Shiva are described in their scriptures as embracing worldly attachments (like wives, children, desires) and exhibiting anger and ignorance, which are considered flaws from a Jain perspective.
Verse 5 (Sloka 5): Hemchandracharya asserts that Lord Jinendra presents the truth as it is (यथास्थितं वस्तु). He contrasts this with the "new pandits" of other faiths who present falsehoods as truths, like trying to create horns on a horse (तुरंगशृंगाण्युपपादयद्भयः). The commentary extensively lists and refutes the core tenets of various philosophies like Vedanta, Sankhya, Nyaya-Vaisheshika, Purva Mimansa, and Buddhism, labeling their doctrines as baseless and misleading (तुरंगशृंग समान).
Verse 6 (Sloka 6): The Acharya questions the logic of seeking refuge in others when Lord Jinendra, through the power of His compassionate teachings (अनुध्यान बल), constantly liberates beings. He criticizes those who claim to be merciful by self-sacrifice (स्वमांसदानेन) as futilely kind, as such actions do not lead to true salvation. This verse likely critiques the Buddhist concept of Bodhisattva's self-sacrifice.
Verse 7 (Sloka 7): This verse criticizes those who, blinded by envy (सूयान्धा), propagate wrong paths (कुमार्ग) themselves and then disparage those who follow the right path (सुमार्ग). The commentary elaborates on various "wrong paths" in other religions, including animal sacrifice, rituals, and mistaken notions of liberation.
Verse 8 (Sloka 8): The Acharya praises Lord Jinendra's doctrine (शासन) as unparalleled and supreme. He likens the supposed "defeat" of Jainism by other doctrines to the feeble light of a firefly (खद्योत) attempting to overshadow the sun. This highlights the superiority and truthfulness of Jain teachings (Syadvada).
Verse 9 (Sloka 9): The text poses a rhetorical question: if someone doubts or disputes the truthful and beneficial teachings of Lord Jinendra, it's akin to doubting the taste, truthfulness, self-benefit, and healthfulness of good food. This emphasizes the obvious validity of Jain doctrines.
Verse 10 (Sloka 10): Hemchandracharya declares other scriptures (अन्यतागम) to be unauthoritative (अप्रमाणम्). The reasons cited are: they preach paths of harmful actions (हिंसाद्यसत्कर्मपथोपदेशात्), they originate from imperfect knowledge (असर्वविन्मूलतया), and they are embraced by cruel and ill-minded people (नृशंसदुर्बुद्धिपरिग्रहात्).
Verse 11 (Sloka 11): Conversely, the Acharya affirms the authority of Lord Jinendra's scriptures (त्वदागमा एव सतां प्रमाणम्). The reasons are: they offer beneficial teachings (हितोपदेशात्), they are established by the omniscient (सकलज्ञक्लृप्तेः), they are accepted by true sages seeking liberation (मुमुक्षुसत्साधुपरिग्रहात्), and their teachings are consistent without contradiction (अविरोधसिद्धेः).
Verse 12 (Sloka 12): The Acharya states that while others might try to refute or distort Lord Jinendra's teachings, the fundamental truth presented in Jainism (यथावस्थितवस्तुदेशनं) is unassailable and cannot be refuted by any external arguments (परैः कथंकारमपाकरिष्यते).
Verse 13 (Sloka 13): The text addresses why people neglect Lord Jinendra's teachings. It attributes this to the prevailing "Dukhama Kalam" (fifth era of suffering) and the influence of deeply ingrained negative karma (पचेलिमं कर्म).
Verse 14 (Sloka 14): The Acharya argues that mere asceticism or yogic practices (तपांसि, योगमुपासतां) without following Lord Jinendra's path (ते मार्गमनापतन्तः) will not lead to liberation, even if one believes they are striving for it. True liberation requires Right Faith, Right Knowledge, and Right Conduct, as taught by the Tirthankaras.
Verse 15 (Sloka 15): The teachings of others (परोपदेशाः) are dismissed as stemming from ignorance (अनाप्तजाड्यादि) and are incapable of challenging the omniscient Lord's teachings (परमाप्तक्लृप्तपथोपदेशे किमु संरभन्ते).
Verse 16 (Sloka 16): The commentary highlights that unlike other religious texts, which have been altered and misinterpreted by their disciples (अन्यथाकारमकारि शिष्यैः), Lord Jinendra's teachings have remained pure and incorruptible (न विप्लवोऽयं तव शासने भूत्). This is attributed to the strength and integrity of the Jain Sangha in rejecting deviations.
Verse 17 (Sloka 17): The Acharya scrutinizes the nature of other deities, questioning how concepts like eternal bliss (शिवत्वं) through the absence of a body and actions, and the necessity of a body for teaching (उपदेशकर्म), can coexist in the same being. This points out inherent contradictions in the attributes ascribed to other gods. The commentary further discusses the problem of incarnation and the inherent flaws attributed to deities like Brahma, Vishnu, and Shiva.
Verse 18 (Sloka 18): The Acharya states that vices like attachment, anger, and delusion have taken refuge in other gods out of fear of Lord Jinendra. He notes that Lord Jinendra, even out of compassion, does not take avatara in every era, implying a detached and perfect nature.
Verse 19 (Sloka 19): The Acharya contrasts the actions of other deities (Harihara etc.) who create and destroy worlds according to their followers' imaginings, with Lord Jinendra's singular focus on teaching the path to the cessation of worldly existence (भवक्षयक्षमोपदेशे). He calls the other deities "tapasvinah" (ascetics) in a sarcastic way, implying they are pitiable because they mislead their followers.
Verse 20 (Sloka 20): The Acharya criticizes other religious leaders for not even imitating the physical posture (मुद्रा) of the Tirthankaras, let alone their virtues. The commentary describes the elaborate and often contradictory iconography of Shiva, Vishnu, and Brahma, contrasting it with the simple and serene posture of Tirthankaras.
Verse 21 (Sloka 21): The Acharya expresses reverence for Lord Jinendra's doctrine, stating that it is through this doctrine that beings can understand the supreme nature of the Tirthankaras and overcome vices and attachments (कुवासना पाशविनाशनाय).
Verse 22 (Sloka 22): The Acharya declares that by impartially examining different systems, the teachings of Lord Jinendra are found to be unparalleled (अप्रतिमं). He contrasts this with the flawed and nonsensical assertions of others (अस्थाननिर्बंधरसं).
Verse 23 (Sloka 23): The Acharya expresses his inability to enlighten those who are deeply entrenched in ignorance and delusion. He compares this to a blind person who cannot perceive the sun's light, even with the help of an expert physician.
Verse 24 (Sloka 24): The Acharya reveres the "land of discourse" (देशनाभूमि) of Lord Jinendra, which even lifelong enemies (शाश्वतवैरिणोऽपि) abandon their enmity to approach. He himself seeks refuge in this divine discourse.
Verse 25 (Sloka 25): The Acharya dismisses the "kingdoms" or claims to cosmic authority of other gods (Brahmā, Vishnu, Shiva, etc.) as meaningless and rooted in their own flaws (mad, pride, lust, anger, greed).
Verse 26 (Sloka 26): The Acharya distinguishes between the self-destructive pronouncements of opponents (throwing an axe at their own neck) and the reasoned discourse of wise individuals who are attached to Lord Jinendra's teachings due to their truthfulness and lack of attachment to other beliefs.
Verse 27 (Sloka 27): The Acharya identifies those who claim to be impartial examiners but equate valuable gems (gems) with worthless glass (glass) as envious and not truly impartial. He extends this to those who consider Tirthankaras and flawed deities as equal.
Verse 28 (Sloka 28): The Acharya makes a bold proclamation, stating that there is no deity superior to the Vitaraga (the totally detached) and that no doctrine (nayastithi) is valid without the principle of Anekanta (Syadvada).
Verse 29 (Sloka 29): The Acharya asserts that his devotion to Lord Mahavir is not merely blind faith or aversion to others, but based on a thorough examination of their claims to authenticity (आप्तत्वपरीक्षया). He finds Lord Mahavir to be the true Lord based on his teachings, conduct, and iconography.
Verse 30 (Sloka 30): The Acharya praises Lord Jinendra's speech as a light that dispels the darkness of ignorance and makes even the unknowable knowable. He reveres these pure, logical, and truthful words.
Verse 31 (Sloka 31): The Acharya states that regardless of the name or tradition, if a being is free from flaws like attachment and delusion, then all such beings are essentially one. He pays homage to this singular, pure entity.
Verse 32 (Sloka 32): The final verse explains the nature of the stotra. It is for those with faith (shraddha) and for those who can discern truth through examination (pariksha-kshama-dhiyaam), not for those who stubbornly cling to their own beliefs (prakriti-paravada-vyasninah). The stotra is presented as a "tattva-prakashak stotra," illuminating the truth.

In essence, the "Ayogvyavacched Dwatrinshika" is a profound Jain philosophical work that:

Upholds the supremacy of Lord Mahavir Swami and Jain principles.
Critically analyzes and refutes the doctrines of other religions, highlighting their internal contradictions, lack of authentic authority, and reliance on flawed concepts.
Emphasizes the importance of proper knowledge, reasoning, and impartiality in understanding spiritual truths.
Demonstrates the unwavering purity and integrity of the Jain Agamas in contrast to texts that have been corrupted.
Serves as a guide for spiritual seekers to distinguish the true path from misleading ones.