Bramhan Va Shraman Parampara Ke Sandarbh Me Sthitpragya Aur Vitrag

Here's a comprehensive summary of the Jain text "Bramhan va Shraman Parampara ke Sandarbh me Sthitpragya aur Vitrag" by Bhanvarlal Sethiya, based on the provided pages:

The article "Sthitpragya aur Vitrag: A Critical Analysis in the Context of Brahmanical and Shraman Traditions" by Bhanvarlal Sethiya explores the profound concepts of "Sthitpragya" (one of steady wisdom) from the Bhagavad Gita and "Vitrag" (one free from passions) from Jain philosophy, highlighting their parallels and shared pursuit of spiritual liberation.

Core Argument: The central thesis is that the ultimate goal of "Vitragata" in Jainism is the precursor to liberation (Moksha), and this very state is recognized in Vedic philosophy, particularly in the Gita, as "Sthitpragya." The author aims to provide a comparative analysis of these two concepts, examining their nature and the paths to achieving them.

The Essence of the Soul and the Descent/Ascent of Life: The text begins by stating that every soul is a repository of immense power. Divinity is not external but inherent within the soul. However, this pure form is obscured by external substances, termed "karma pudgals" in Jainism and "maya" or illusion in Vedanta. The primary driver for this obscuration is "raag" (attachment or passion), which narrows the soul's expansive nature. When this narrowing intensifies, life's trajectory becomes downward, leading to an entanglement in desires, ambitions, and cravings, obscuring the right path.

Conversely, when a seeker resolves to shed the "slough of passion" covering the soul, life's trajectory turns upward. This upward movement signifies progress towards realizing one's true nature. As this upward journey gains momentum, a divine light emerges in the seeker's mind. Ultimately, liberation from external coverings and illusion is achieved, and the ultimate goal is attained.

The Message of the Sthitpragya: The Gita, considered the essence of all Upanishads, holds a special significance. The term "Gita" itself implies "that which is sung," suggesting not just melody but also deep absorption. The context of the Bhagavad Gita, amidst the roar of war and the anxieties of conflict, highlights the challenge of maintaining mental stability. The Gita's essence lies in harmonizing these seemingly opposite situations. The author quotes Kalidasa from Kumara Sambhava about Lord Shiva remaining unmoved amidst all temptations, stating that only those whose minds are not swayed by provocations, even when present, are truly steady. This is where the Gita's philosophy begins.

The Sthitpragya, as described by the Gita, is a living portrait of a seeker firmly established, unshaken by the storms of the world. Jain philosophy, in its analysis of soul development, emphasizes the need for the seeker to rise above passionate and hateful situations to reach a state of unwavering equanimity. This state is metaphorically referred to as "Shaileshikaran" – becoming like Mount Meru, steadfast and firm, from which one never falls. The path outlined in Jainism to reach this state is comparable to the Sthitpragya's practice.

The Consequence of Attachment: Destruction: To progress towards the ultimate goal, the seeker must first understand the obstacles and their negative consequences. The Gita's explanation of the chain reaction from contemplating sense objects is particularly insightful:

• Contemplation of Objects (Vishayan Dhyayatah): Leads to attachment (Sangah).
• Attachment (Sangah): Gives rise to desire (Kama).
• Desire (Kama): Begets anger (Krodhah).
• Anger (Krodhat): Results in delusion/infatuation (Sammohah).
• Delusion (Sammohat): Causes loss of memory (Smriti Vibhramah).
• Loss of Memory (Smriti Bhraanshaat): Leads to destruction of intellect (Buddhinashah).
• Destruction of Intellect (Buddhinashaat): Results in complete ruin (Pranashyati).

The author explains that when an individual repeatedly focuses on external beauty and allure, attachment forms. This attachment leads to desire, which, if unfulfilled, breeds anger. Anger clouds judgment, leading to delusion. Delusion erases memory, and the loss of memory signifies the annihilation of intellect and, ultimately, the self.

The Path to Liberation: The Gita offers a way out of this destructive cycle: "Ragdvesha Viryuktastu, Vishayan Indriyaischaran |" "Aatmavashyavidheyatma, Prasadmadhigacchati ||" (He who, detached from likes and dislikes, engages with sense objects through the senses, with his mind under control, attains grace/serenity).

This verse emphasizes that while the senses will naturally interact with their objects, the crucial factor is detaching oneself from raag (attachment) and dvesh (aversion) towards these interactions. When the senses are no longer driven by passion, they come under the control of the soul. This state leads to "Prasad" – a state of inner peace, joy, and bliss.

Uprooting the Bonds of Affection: Jain scriptures, like the Uttaradhyayana Sutra, similarly stress the importance of severing "sneha" (affection or attachment), describing it as a greasy or sticky substance that binds the soul. The analogy of a lotus remaining untouched by water, even while floating in it, is used to illustrate the purity and detachment a seeker should achieve. This means freeing the soul from worldly desires and impurities.

The Dasavaikalika Sutra highlights that one who cannot control kama-raag (lustful desire) faces constant distress and mental instability, becoming lost in contemplation and making it impossible to follow the spiritual path. This reinforces the Gita's message about the destructive trio of contemplating objects, attachment, and desire.

Overcoming Passions (Krodh, Maan, Maya, Lobh): The text then delves into specific Jain teachings on overcoming negative emotions:

• Anger (Krodh): To be conquered by upasham (calmness or forbearance).
• Pride (Maan): To be subdued by mardav (humility or gentleness).
• Deceit (Maya): To be overcome by aarjav (simplicity or straightforwardness).
• Greed (Lobh): To be conquered by santosh (contentment).

These virtues, when cultivated, bring about inner transformation and lead to the same inner bliss ("Prasad") mentioned in the Gita.

The Equanimity of the Sthitpragya and the Detachment of the Vitrag: The core of the article focuses on defining the Sthitpragya. Arjuna's questions to Krishna about the characteristics of a Sthitpragya reveal a deep curiosity about how such a person lives, speaks, and moves. Similarly, in Jain tradition, the seeker's questions revolve around maintaining purity in all actions.

The Gita defines the Sthitpragya as one whose mind is not agitated in suffering, who has no longing in happiness, and who is free from attachment, fear, and anger. Such a person, whose affections have vanished, who neither rejoices in good nor dislikes the bad, and who withdraws their senses from their objects like a tortoise withdrawing its limbs, possesses steady wisdom.

The Uttaradhyayana Sutra further elaborates that when a person's desires are extinguished, they are no longer affected by sensory objects. Like a lotus remaining unstained by water, they remain in the world but are not bound by it. The text emphasizes that it is not the objects themselves but the raag and dvesh (attachment and aversion) towards them that cause impurity.

True Self-Realization: The author highlights that a truly liberated soul is one who is free from ego, possession, pride, and attachment. Such a person remains equanimous in gain or loss, pleasure or pain, life or death, praise or criticism, honor or dishonor. They neither crave worldly pleasures nor fear their absence. This state of equanimity leads to freedom from the cycle of suffering.

The Power of the Self: The article addresses the difficulty of controlling the senses and mind. It quotes the Gita stating that even for the wise, the turbulent senses can forcibly seize the mind. If the mind follows the senses, it leads to the loss of intellect. To overcome this, one must awaken their inner self-power. The Upanishads state that the Self is not attained by the weak, the negligent, or those who practice austerities improperly. It is attained by the wise who practice knowledge and austerity correctly.

The Ultimate Goal: Brahmanirvana: The ultimate state, described as "Brahmi Sthiti" in the Gita, is one of complete equanimity and detachment. In this state, one is no longer deluded. Jain philosophy describes this as the soul's pure and inherent nature being unveiled after the shedding of karmic veils and passions. This state of pure consciousness, free from all limitations and impurities, is the ultimate goal, leading to profound bliss and liberation. The author quotes Acharya Shankara's realization: "I am consciousness-bliss, I am Shiva, I am Shiva," signifying the realization of the self as pure, eternal bliss, devoid of all worldly relationships and limitations.

Conclusion: The article concludes by emphasizing that both "Sthitpragya" and "Vitrag" represent the same ultimate state of liberation, achieved through the subjugation of passions and the realization of the true self. It calls for a comparative study of scriptures from different traditions to understand the underlying unity of spiritual teachings, particularly between Jainism and Upanishadic thought. The shared goal is the transcendence of worldly attachments and the attainment of supreme, unwavering peace and bliss.