Bhav Evam Manovikar - Book Summary

Here's a comprehensive summary of the Jain text "Bhav evam Manovikar" by Deshbhushan Aacharya, covering its key themes and arguments:

The text "Bhav evam Manovikar" (Emotions and Mental Disorders) by Acharya Deshbhushan Ji Maharaj delves into the root causes of suffering in the world and the path to liberation, emphasizing the critical role of 'shraddha' (faith or conviction) and various mental states.

The Cycle of Suffering and the Illusion of the Self:

The book begins by describing the inherent suffering of all living beings in the world, characterized by anxiety, worries, fears, hunger, thirst, and the inescapable cycle of birth and death.
It uses the analogy of a blind person walking on uneven ground to illustrate how beings devoid of self-knowledge (atma-gyan) stumble through the darkness of delusion (moh) in various life forms like hell beings, animals, and humans.
The analogy of a bull in an oil mill, covering miles but never progressing, highlights how worldly beings repeatedly traverse the cycle of existence without true advancement.
Another analogy of a blind person trapped in a walled enclosure with a single exit, missing the chance to escape due to distractions like itching, chest pain, or a loosening garment, signifies how human life, a rare opportunity for liberation, is often squandered due to attachment to family, friends, wealth, and sensual pleasures.

The Root Cause: 'Moh' (Delusion) and Misplaced Faith:

The core reason for this worldly wandering is identified as 'moh' (delusion). Under its influence, beings lose their discriminative power (vivek) and fail to recognize their true self, mistaking the physical body for the soul.
The text states that success in any endeavor, worldly or spiritual, depends on the strength of faith (shraddha), knowledge (gyan), and conduct (aacharan).
The crucial point is the nature of faith. Just as a patient needs faith in a doctor and medicine, and knowledge of how to use them, to be cured, a soul needs a correct faith to escape the "disease" of worldly existence.
The central argument is that worldly beings have a misplaced faith in their physical body. They firmly believe "this body is me," and that happiness, sorrow, gain, and loss originate from it. This leads them to identify with their body, consider those who benefit it as friends, those who harm it as enemies, and objects that please the body as dear. This attachment forms the basis of love and hatred, driving all worldly actions.

The Nature of True Faith (Samyakdarshan):

This faith in the body is deemed 'mithya shraddha' (false faith) because the body is merely a temporary rented accommodation for the soul.
When a person encounters a true guru, they are guided to turn their awareness inward, towards the soul, where true happiness resides, much like a musk deer seeking fragrance outside itself.
When this internal shift occurs and true faith ('atma shraddha') awakens, the delusion-creating 'mohaniya karma' dissolves, like darkness vanishing with the sunrise.
This awakening leads to the direct experience of the self ('swa-atma-anubhuti'), which is described as an unparalleled, indescribable bliss, known in Jain philosophy as 'Samyakdarshan' (Right Faith).

The Transformation through Samyakdarshan:

With Samyakdarshan, a profound change occurs in a person's thoughts and actions. They lose interest in external objects, remaining detached even while interacting with them.
They are no longer attracted by pleasant tastes, smells, or sights. Their focus shifts to the feet of virtuous gurus, listening to scriptures, and reflecting on the qualities of the soul.
Even while living in worldly life (grihasthashram), such individuals remain unattached, like gold in mud or a lotus in water. The example of Bharat Chakravarti, who ruled an empire and enjoyed worldly pleasures yet remained detached, leading to his eventual liberation, is cited.
The text asserts that with Samyakdarshan, followed by right knowledge and conduct (Samyakgyan and Samyakcharitra), one is swiftly liberated or lives a highly respected life, avoiding lower births and suffering.

Anukampa (Compassion) and its Categories:

The text then shifts to discuss 'Anukampa' (compassion or kindness), categorizing humans into four types based on their inner nature and outward behavior, analogous to fruits:
1. Inner and outer tasteless: Like a soulless person.
2. Sweet outside, tasteless inside: Appear pleasant but are inwardly cruel.
3. Tasteless/hard outside, sweet inside: Appear gruff but are inwardly kind.
4. Sweet and tender inside and out: Genuinely good and compassionate.
The first category is described as highly virtuous (ati sajjan), like ascetics, who are benevolent and never harm others.
The second category is good (sajjan), possessing good intentions but speaking direct truths, even if unpleasant. They don't flatter and are not swayed by external appearances.
The third category is wicked (dusht), outwardly pleasant but inwardly malicious, rejoicing in others' misfortunes.
The fourth category is extremely wicked (mah dusht/adham), with harsh exteriors, harsh words, and cruel hearts, causing harm and distress to others.
Similar classifications are applied to animals, emphasizing that even ferocious animals possess a spark of compassion, especially towards their young.
Humans, however, have the unique capacity to become either great benefactors or the most heinous beings, depending on their upbringing and choices.

The Nature of Daya (Kindness):

Daya, the source of Anukampa, is presented as an innate human quality that softens the heart towards the suffering of others.
The story of Dayachandra, who repeatedly saved a scorpion despite being stung, illustrates that true compassion persists even in the face of harm.
The text highlights that this inherent kindness drives humans to help others, even at personal risk, as exemplified by the miner who sacrificed his life to save his colleagues.
Daya fosters mutual love, which is the foundation of families, communities, and social organizations. In contrast, the lack of it leads to discord, as seen in dogs fighting amongst themselves.

Trishna (Craving/Desire) and its Dangers:

The text then addresses 'Trishna' (craving), defining it as the insatiable desire to satisfy the senses.
This endless pursuit depletes life force and happiness, akin to drinking saltwater that only increases thirst.
The analogy of animals like elephants, fish, moths, and deer falling prey to their sensory desires (lust, greed, fascination with light, attraction to sound) illustrates the perils of succumbing to trishna.
Humans, being slaves to all five senses, fall into even greater troubles. The relentless pursuit of wealth, driven by the desire for sensory pleasures, leads to unethical and harmful actions.

The Grievous Nature of 'Asha' (Hope/Desire):

The text elaborates on 'Asha' (hope or desire), stating that those who are slaves to it are slaves to everyone, while those who control it have the world as their slave.
Even the wealthy and powerful are perpetually anxious about acquiring and protecting their possessions, leading to sleepless nights and constant fear.
The story of Pingala, the prostitute, who found true peace by relinquishing her desire for worldly lovers and turning to God, is used to illustrate that true happiness comes from renouncing desires.
The analogy of chasing one's shadow suggests that worldly pursuits are futile; true fulfillment comes from focusing on righteous actions.

The Destructive Force of 'Lobha' (Greed):

While other negative emotions like anger, pride, and deceit eventually subside, 'Lobha' (greed) is presented as limitless and all-consuming.
The depth of human greed is so immense that the entire universe would appear insignificant in trying to satisfy it.
The text criticizes the relentless accumulation of wealth, even by the impoverished, as seen in the example of a beggar with a bank passbook and a government officer whose mother also begs.
The story of the contented Brahmin who loses his peace after being given money and becomes more desirous than the merchant highlights how wealth can breed greed, destroying inner peace.
This greed distracts individuals from spiritual pursuits, charity, and necessary rest, wasting precious life moments.

The Remedy for Greed: Contentment and Renunciation:

The antidote to greed is identified as 'Santosh' (contentment). While earning a livelihood through honest means is necessary, one should accept what is destined through good karma.
The text advises limiting desires, practicing simple living, and setting boundaries for possessions. The act of 'Tyaga' (renunciation or giving up) is the ultimate solution.

Bhaya (Fear) and its Manifestations:

The text discusses 'Bhaya' (fear), categorizing it into seven types:
1. Fear related to this world (Iha Loka Sambandhi Bhaya): Fear of losing loved ones, wealth, reputation, physical well-being, or facing insults.
2. Fear related to the next world (Paraloka Sambandhi Bhaya): Anxiety about future births, family, physical attributes, and the possibility of falling into hell realms.
3. Fear of death (Marana Bhaya): A universal fear common to all beings.
4. Fear of suffering (Vedana Bhaya): Anxiety about physical pain and illness.
5. Fear of helplessness (Araksha Bhaya): Fear of not having anyone to protect them from calamities.
6. Fear of insecurity (Agupti Bhaya): Fear of not having adequate security measures against theft or loss.
7. Sudden/Unexpected fear (Akasmata Bhaya): Fear of unforeseen disasters like accidents or loss of honor.
The text explains that the impure heart, harboring sinful desires, is the source of fear. Sinners live in constant anxiety of being caught and punished.
Conversely, a virtuous person with a pure heart is fearless, as they have no enemies, gain merit through good deeds, and are assured of a favorable afterlife.
Self-belief and an understanding that the soul is eternal and unaffected by physical changes lead to freedom from all fears.

Shanti (Peace) and its Attainment:

'Shanti' (peace) is found on the path of self-happiness, attained through practices that lead to the reduction of negative emotions and the purification of the mind.
The text emphasizes that worldly desires and attachments, especially those related to family and possessions, are the primary sources of anxiety and unrest.
The analogy of a student being carefree compared to a householder burdened by responsibilities illustrates this point.
The core message is that haste and lack of foresight (aviveka) lead to distress. Careful consideration and thoughtful action prevent future suffering.
The story of the poet and the king highlights how foresight and wisdom can avert disaster.
Anger (Krodha) is identified as a major cause of unrest, leading to destructive behavior. The analogy of the snake and the fly illustrates how anger can be self-destructive.
Silence (Mauna) is presented as a powerful tool to manage anger, as exemplified by the wife who used mouth-rinsing to quell her husband's rage, leading to a peaceful resolution.
Ultimately, peace is achieved by mitigating anger and ignorance and by cultivating inner purity and spiritual understanding.

In essence, "Bhav evam Manovikar" is a profound discourse on the human condition, identifying delusion, misplaced faith, and uncontrolled desires as the roots of suffering. It guides the reader towards the Jain path of self-realization, compassion, contentment, and fearlessness, culminating in the ultimate state of peace and liberation through the attainment of Samyakdarshan.