Charitra Ka Mahattva - Book Summary

Here's a comprehensive summary of the provided Jain text, "Charitra ka Mahattva" (The Importance of Conduct), by Darbarilal Kothiya:

The text emphasizes the profound importance of Charitra (conduct or right action) within Jain philosophy. It states that for a soul seeking liberation from the eternal cycle of suffering in this world, the practice of Charitra is essential. Until one cultivates proper conduct, the soul remains a victim of various worldly afflictions and continues its transmigration. While all great souls strive to free beings from this cycle and guide them towards happiness, the proponents of Jainism have made a unique and successful effort in this direction. Their teachings are aimed at liberating all beings from the "disease of the world" and leading them to ultimate bliss.

Jainism, like other orthodox philosophical systems, defines Moksha (liberation) as the state of the soul free from all karmic bondage. The text asserts that everyone desires to break free from these bonds and attain the soul's inherent pure state. Jain philosophy presents Charitra as the ultimate and correct means to achieve this.

Charitra is divided into two main categories:

Vyavahar Charitra (Conduct in practice/conventional conduct): This involves abstaining from inauspicious actions and engaging in auspicious actions. Inauspicious actions include harboring ill thoughts towards others, causing them harm, acquiring wealth unjustly, and practicing the five deadly sins (Paap). Auspicious actions, on the other hand, involve compassion, benefiting others, thinking well of them, and adhering to the vows and observances related to the five deadly sins (Paap). The text notes that worldly beings, under the influence of delusion since time immemorial, are engrossed in inauspicious activities. Shifting them towards auspicious actions is relatively easier, but guiding them towards pure contemplation (Shuddhopayoga) or the Nishchay path is more challenging. The ingrained tendencies of inauspicious actions are not easily eradicated.

The text uses the analogy of giving bitter medicine to a child: initially, it's mixed with sugar to encourage them to take it. Once they develop a liking for the medicine due to the sugar, only the bitter medicine is given. Similarly, worldly beings, deeply immersed in passions (Kashayas) and sensual pleasures due to their innate tendencies, cannot immediately tread the Nishchay path. Even if attempts are made to guide them, they lack interest. Therefore, they are first advised to follow the path of Vyavahar Charitra.

Vyavahar Charitra is further described as the abstention from inauspicious actions and engagement in auspicious ones. It is characterized by the thirteenfold practices of five vows (Vrat), five carefulnesses (Samiti), and three restraints (Gupti). The worship of the three jewels (Ratnatraya) includes the worship of this thirteen-limbed Samyak Charitra (right conduct). Pandit Asha Dhar also defines Vyavahar Charitra or vows as "cessation from inauspicious actions and engagement in auspicious actions."
Nishchay Charitra (Essential/Ultimate conduct): This is the ultimate state of equanimity achieved by progressively developing the self, controlling external and internal actions, and stabilizing oneself. The text explains that by adopting Vyavahar Charitra, the spiritual aspirant can gradually progress towards Nishchay Charitra. Acharya Swami Samantabhadra states that a monk adopts Vyavahar Charitra, characterized by the cessation of violence and other harmful actions, to subdue passions like attachment (Raga) and aversion (Dvesha). Thus, it is evident that practicing Vyavahar Charitra is necessary and essential for attaining Nishchay Charitra.

The text highlights that Vyavahar Charitra is inherently sweet and provides immediate joy. It contrasts this with the worldly beings who find pleasure only in sensory experiences, similar to someone who has never tasted ghee mistaking oil for sweetness. Because worldly beings have never experienced the bliss of liberation (Mokshananda), they mistake sensory pleasure for true happiness and bliss.

The senses, the text points out, are intended for self-protection:

The sense of touch is for protecting beings with delicate bodies.
The sense of taste is to avoid unwholesome or inedible substances.
The sense of hearing is for listening to scriptures and the glories of the Jinas.
The sense of sight is for seeing divine beings.
The sense of smell is also for self-protection.
The mind is for self-reflection, contemplating the qualities of the Jinas, and thinking good of others.

However, the text laments that humans misuse their senses. It quotes a verse expressing that one has not enjoyed the pleasures, but the pleasures have enjoyed them; one came to perform penance but was consumed by desires, and time has passed, and one has become old while desires remain youthful. This means that engrossed in sensory pursuits, individuals forget themselves and neglect their spiritual welfare.

Therefore, the text concludes that those aspiring for self-welfare should properly practice Vyavahar Charitra to attain the pure soul, which is a reservoir of infinite virtues and the embodiment of consciousness and bliss. This clearly demonstrates the immense significance of Charitra in the Jain perspective.