Battrishina Sathware Kalyanni Pagthare Part 01

Here's a comprehensive summary of the Jain text "Battrishina Sathware Kalyanni Pagthare Part 01" by Abhayshekharsuri, based on the provided pages:

Book Title: Battrishina Sathware Kalyanni Pagthare Part 01 Author: Acharya Vijay Abhayshekharsuri (disciple of Acharya Vijay Prem-Bhuvana-Dharmjit-Jayashikhar Suri) Publisher: Divya Darshan Trust Basis: Commentary on the "Dwandwadwadvanshika" by Mahopadhyaya Shrimad Yashovijayji Maharaj.

Overall Purpose: This book is a commentary and explanation of the "Battrishi" (thirty-two-chapter) works of Mahopadhyaya Shrimad Yashovijayji Maharaj, aiming to make profound Jain philosophical concepts accessible to a wider audience, particularly the lay community (shravaks and shravikas). It's presented in a series of articles that were originally published in the monthly magazine "Shanti Saurabh."

Key Themes and Content (based on the provided pages, primarily focusing on the initial chapters discussing "Dan" - Charity):

1. Introduction and Reverence:

   • The book begins with salutations to Lord Mahavir and the lineage of gurus.
   • It acknowledges the inspiration from Acharya Vijay Rajendrasuri Maharaj for initiating this series.
   • It highlights the tradition of "Battrishi" in Jain literature, mentioning earlier scholars like Siddhasen Divakar Suri, Haribhadra Suri, and Hemchandrasuri, before the extensive work by Yashovijayji Maharaj, who authored thirty-two such Battrishis.
   • A unique feature of Yashovijayji's Battrishis is noted: each of the thirty-two chapters contains thirty-two original verses, with the word "Paramanand" appearing in the final verse of each chapter.

2. Purpose of the Commentary:

   • While Yashovijayji Maharaj wrote a scholarly commentary in Sanskrit called "Tattvarth Deepika" on his Battrishis, and Gujarati commentaries also exist, this series aims to simplify the concepts further for those unfamiliar with rigorous logical arguments or deep philosophical treatises.
   • It aims to convey the essence of the scriptures in a way that is beneficial for spiritual progress.

3. Starting Point: The Importance of "Dan" (Charity):

   • The author explains why "Dan" (charity) is chosen as the first topic.
   • Spiritual Goal: Dan is the first of the four types of Dharma (Charity, Conduct, Austerity, and Devotion/Mental Purity), which are the cause of the other three major human pursuits (Dharma, Artha, Kama, Moksha). Moksha (liberation) is the ultimate goal.
   • Overcoming Attachment: To practice these four types of Dharma, one must overcome attachment to wealth, senses, the body, and the mind, which are progressively closer to the soul. Wealth is the farthest, making the detachment from it (through Dan) the easiest first step.
   • Entry into Dharma: Many beings are drawn to Dharma through acts of charity, either to worthy recipients (Supatra) or out of compassion (Anukampa). Examples like Dhana Sarthavaha, Nayasar, and Meghakumar are mentioned.
   • Auspicious Beginning: Dan is considered the most auspicious beginning, hence the "Dan Battrishi" is the starting point of the work.

4. The Necessity of "Mangal" (Auspicious Invocation):

   • The text delves into why auspicious invocations (Mangal) are necessary at the beginning of any undertaking, especially scripture composition.
   • Overcoming Obstacles: Good deeds like scriptural composition can face obstacles (Vighna) from negative karma or external circumstances. Mangal is performed to overcome these obstacles.
   • Tradition and Etiquette: It's also a well-established tradition followed by wise individuals, and adherence to this tradition (Shishtachar) is important.
   • Preventing Future Neglect: Even if no obstacles are foreseen, the practice of Mangal is maintained to set an example for future generations, preventing the discontinuation of this auspicious tradition.
   • Following the Tirthankaras: Even Tirthankaras, who are free from all obstacles, begin their sermons with "Namo Siddhebhyah," setting a precedent for all others.

5. Two Types of Dan:

   • Anukampa Dan (Charity out of Compassion): This type of charity aims to alleviate suffering and is related to material well-being. While it can lead to worldly happiness, it can also, under favorable circumstances (time, destiny), lead to spiritual progress by securing a human birth in a Jain family, facilitating a path to Moksha.
   • Supatra Dan (Charity to a Worthy Recipient): This type of charity directly leads to Moksha through the attainment of perfect knowledge (Bodhi). It is considered to lead to ultimate spiritual wealth.

6. Distinguishing Anukampa and Supatra Dan:

   • Recipients: Anukampa is given to those worthy of compassion (e.g., the needy, sick), while Supatra Dan is given to those worthy of devotion (e.g., saints).
   • Misapplication (Atichar): Treating a Supatra as an Anukampa recipient or vice versa is considered an error (Atichar).
   • Compassion vs. Inferiority Complex: While compassion for suffering is good, developing a sense of inferiority in the recipient or superiority in the giver is problematic. For instance, seeing a saint suffering from illness and thinking, "I am helping them; I am superior," is wrong. This is especially dangerous with those traditionally considered pitiable (like beggars), as it can lead to an association of pity with inferiority.
   • Defining Anukampa: The definition of Anukampa is refined: alleviating suffering without causing greater suffering. Giving a sick child milk pudding when it's harmful is not Anukampa but unwise. True Anukampa involves providing relief that leads to the best outcome.
   • Subtle Distinction: The text discusses the nuance of Anukampa Dan and Supatra Dan, particularly in the context of monks. Charity given out of compassion for a monk's hunger might be considered Anukampa Dan. However, charity given with the understanding that it will foster virtues like self-control in the monk and lead to one's own spiritual benefit is considered Supatra Dan.
   • The Word "Anukampa": The word "Anukampa" can also mean "Bhakti" (devotion), as seen in the context of honoring a great guru, where the act is devotional rather than purely compassionate.

7. The Role of Intention (Bhava) and Circumstance:

   • The text emphasizes that the intention behind the act is crucial. Giving to a worthy cause even when there's a risk of harm (like the fisherman being given a net which indirectly leads to harm to fish) is not Anukampa if it causes greater harm.
   • Appropriate Action: Providing alternative livelihoods or educating about consequences is preferred over enabling harmful practices.
   • The Power of Positive Association: Even actions that involve some material harm (like establishing a community kitchen or building a temple) can be considered Anukampa if the underlying intention is to spread Jainism, inspire others, and ultimately lead to universal well-being (Abhaydan for all beings). This is because the positive intention and the resulting spread of Dharma can outweigh minor material harms.
   • Publicity and Dharma: The text discusses the importance of publicizing good deeds to spread the message of Jainism, countering negative perceptions and attracting people to the Dharma.

This summary covers the initial chapters of the book, focusing on the foundational concept of "Dan" and its various interpretations and classifications within Jain philosophy, as explained by Acharya Vijay Abhayshekharsuri. The subsequent chapters would likely continue this detailed exposition of the "Battrishi" by Yashovijayji Maharaj, covering other aspects of Dharma and spiritual practice.