Bramhavichar Jain Ane Jainetar Drushtiye

Here is a comprehensive summary of the provided Jain text "Bramhavichar Jain ane Jainetar Drushtiye" by Prof. Jayantilal Bhai Shankar Dave:

The book "Bramhavichar Jain ane Jainetar Drushtiye" (Bramhavichar from Jain and Non-Jain Perspectives) by Prof. Jayantilal Bhai Shankar Dave explores the concept of "Bramhavichar" (meaning dwelling or behaving in Brahman, or in a divine state) from various Indian philosophical viewpoints, with a particular focus on Jainism, Vedic traditions, and Buddhism.

Understanding Bramhavichar: The author begins by noting that the term "Bramhavichar" is not explicitly used in Vedic or Jain philosophies. However, the underlying meaning and descriptions associated with it are widely present. While truth is singular, different languages and expressions are used to convey it. Most Indian philosophies, except for Charvaka, are considered "moksha-gami" (leading to liberation) and "atma-arthi" (focused on the soul), emphasizing spirituality as the ultimate goal.

Vedic Perspective on Bramhavichar: Indian philosophies are broadly divided into Vedic and Shraman traditions. The Vedic tradition includes Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. While "Bramhavichar" isn't directly used, related terms like "Trividha Sthiti," "Dwaranthah," and "Atmava Sthitah" are found. The concept of "Brahmacharya" is paramount, as it's believed that by adhering to it, one can know or attain Brahman. Those who "delight in Brahman" or "reside in Brahman" are called "Atmavihaari" or "Bramhavihaari." Vedantins equate Brahman and Atman, meaning those who are free from all worldly and Vedic activities and are solely engrossed in self-contemplation are considered "Atmavasthitah" or "Bramhavashtithah" – the true spiritual seekers. The Kathopanishad describes individuals as either "preya-arthi" (seeking fleeting worldly pleasures) or "shreya-arthi" (seeking ultimate well-being). A "shreya-arthi" individual, understanding the ephemeral nature of worldly things and seeking true joy in the Atman, is essentially a "Bramhavihaari."

Jain Conception of Bramhavichar: The Patanjali Yoga Sutras describe four mental states: Maitri (friendliness), Karuna (compassion), Mudita (sympathetic joy), and Upeksha (equanimity). In Jainism, Ahimsa (non-violence) is the all-encompassing soul-duty, and these four sentiments are considered inherent within it. Jain poet-philosopher Amitagati states that one should cultivate friendliness towards all beings, rejoice in the virtuous, and show compassion to the suffering.

Acharya Hemachandra emphasizes that practicing Brahmacharya, which is the "lifeblood of character" and the sole cause for attaining the state of Parabrahman, leads to being worshipped even by the venerable. This Brahmacharya, when practiced, allows one to abide in Brahman and become a Bramhavihaari.

Shri Shubha Chandra's verse suggests that when the "demon of desires" leaves the body, the delusion of sleep is dispelled, and attachment to a beautiful woman is shed, one should immediately engage in "Bramhaveethi Vihar" (wandering on the path of Brahman). This implies that when worldly attachments loosen, one becomes fit to wander on the path of Brahman.

Umaswati's Tattvartha Sutra uses the word "Brahma" negatively in relation to "Mithun" (sexual intercourse), calling it "Abrahma." This is because "Brahma" signifies a collection of virtuous or spiritually inclined mental states. Adherence to these states increases virtues, which is why the term "Brahmacharya" is derived. Deviation from this is "Abrahma." Sexual activity, especially for ascetics and even householders, leads to a loss of spiritual merit. Therefore, Bramhavichar and the practice of Brahmacharya are closely related. In Jainism, the breach of Brahmacharya is considered a great form of violence, making it an essential part of Ahimsa. Those aspiring to be "Atma-arthi" or "Shreya-arthi" must remain pure in mind, speech, and body, highlighting the Jain emphasis on conduct, which, along with knowledge and perception, constitutes the path to liberation.

Buddhist Bramhavichar: The concept of Bramhavichar is frequently mentioned in Buddhist literature, particularly in the "Visuddhimaga" and "Metta Sutta." The Metta Sutta extols a high moral ideal, urging practitioners to fill their minds with boundless love for all beings, like a mother protecting her only child at the risk of her own life. This boundless friendliness should extend to all directions without obstruction and be applied impartially. The text states that even in all bodily movements and states, friendliness should be kept awake, as this is what the wise call Bramhavichar. Compassion is defined as empathy towards the suffering, Mudita as rejoicing in the virtuous, and Upeksha as maintaining equanimity towards the unfortunate, hoping for their eventual good deeds.

Differences in Interpretation of "Bramhavichar": There are scholarly disagreements regarding the precise meaning of "Bramhavichar" in Buddhist literature. Some, like Pandit Baldev Upadhyaya, interpret it as a means to attain birth in the Brahmaloka and enjoy eternal bliss. However, the author argues this is illogical, as these mental states are integral to Buddhist meditation and self-contemplation, not merely a path to heavenly realms. Shri Haribhadra Suri's "Yogadrishtisamuccaya" also supports that Maitri and similar sentiments are aspects of meditation.

Professor Dharmanand Kosambi offers a different interpretation, viewing these four states as the highest and purest mental states of the heart. He suggests that when Brahma-dev saw these fully developed in the Buddha's heart, he paid his respects and departed.

Superiority of Jain Philosophy in Atman Contemplation: The author cites a letter from Shrimad Rajchandra to Mahatma Gandhi, stating that Jain principles offer a more subtle analysis of the Atman than other religions and philosophies. This is not an exaggeration but a factual statement. Jain philosophers have deeply contemplated psychology and ontology. As an example, Western psychology, still in its experimental phase, identifies introverts and extraverts. Millennia earlier, Jain philosophers differentiated between "Bahiratma" (external soul) and "Antaratma" (internal soul), explaining that those who identify the soul with the body are deeply deluded (Bahiratma). Antaratma, on the other hand, can contemplate and move inwards, leading to awakening. The Jain classification of Atman into Bahiratma, Antaratma, and Paramatma is presented as beautiful and scientific, serving as pillars indicating spiritual progress.

Conclusion and Fruits of Bramhavichar: The author concludes by observing the parallel nature of the concept of Bramhavichar across Vedic, Jain, and Buddhist philosophies, despite minor variations in terminology. These four sentiments (Maitri, Karuna, Mudita, Upeksha) are universally accepted in various forms across all religions and constitute practical, implementable religion for mankind. In Jainism, they are integral to Ahimsa. Jainism asserts that attachment and aversion are characteristics of delusion, making Maitri, Karuna, and Mudita impossible where they exist. Likewise, equanimity and Upeksha cannot arise from attachment and aversion. Anger, hatred, and jealousy are direct enemies of the soul. For those engaged in self-contemplation, forgiveness, peace, compassion for all beings, and truthfulness are essential for inner purification, which is crucial for successful meditation. This applies to all individuals, whether in spiritual pursuit or engaged in worldly affairs. Life, whether personal, national, or international, is beneficial and meaningful when it is honest, truthful, filled with love and compassion, and altruistic. Such a life is Bramhavichar, capable of benefiting the individual, society, and the world.