Charitra Pad

Here's a comprehensive summary of the provided Jain text, "Charitra Pad," based on the content from the linked pages:

Book Title: Charitra Pad Author(s): Bhuvanvijay Maharaj, Popatlal Vanmalibhai Publisher: Manilal Lallubhai Shah

Core Theme: The text elaborates on the Jain concept of Charitra (conduct/righteousness), emphasizing its dual nature: Vyavahar Charitra (conventional conduct) and Nishchay Charitra (ultimate conduct), and criticizes the exclusive focus on Nishchay without Vyavahar. It engages in a debate with the views attributed to Shri Kanji Swami.

Key Concepts and Arguments:

1. Definition of Charitra (Page 4):

   • Quoting Acharya Ratnashekharsuri, Charitra is defined as the renunciation of inauspicious actions (ashubha kriya) and diligence (apramad) in auspicious actions (shubha kriya).
   • This leads to the destruction of all eight karmas.
   • Vyavahar Charitra is the abandonment of inauspicious actions through mind, speech, and body.
   • Inauspicious mental actions include wrong thoughts, coveting others' possessions, and doubts about true principles.
   • Inauspicious verbal actions include causing distress through speech, lying, and excessive talking.
   • Inauspicious physical actions include violence, theft, lust, and lack of mindfulness in movement or posture.

2. Auspicious Actions and Types of Charitra (Page 4-5):

   • Auspicious actions related to Desh Charitra (partial conduct) include Samayik (meditative posture), Pratikraman (repentance), and Paushadh (fasting).
   • Desh Charitra involves performing these auspicious activities for a short period.
   • Sarva Charitra (complete conduct) involves engaging in these activities throughout one's life.
   • Even Desh Charitra should be performed with the bhava (inner intention/feeling) of Sarva Charitra.
   • One should aspire for complete liberation (Sarva Dharma) even when practicing partial dharma (Desh Dharma) due to karmic influences.

3. The Problem of Worldly Desires (Page 5-6):

   • If the intention behind religious observances is solely worldly happiness, then such practices become poisonous.
   • Practices performed with the pure intention of liberation (moksha) are like nectar.
   • The text criticizes those who label even these pure intentions as "vikar" (defects or modifications).

4. Critique of Shri Kanji Swami's Views (Page 6-18):

   • The text strongly criticizes Shri Kanji Swami (referred to as "Sengadhi Shri Kanji Swami") for calling religious practices like Samayik and Pratikraman "dead actions" (jad kriya) and labeling the pure intentions behind them as "vikar."
   • Analogy of Milk Porridge (Page 6): The author uses an analogy of milk porridge to explain the difference between types of "vikar." Adding sugar and saffron is a beneficial "vikar," while adding poison (like Semal cotton) is a destructive "vikar." Similarly, auspicious intentions for liberation are beneficial, while worldly desires are destructive.
   • Nishchay vs. Vyavahar Mudhta (Page 7-13): The core argument is that Shri Kanji Swami is exhibiting Nishchay Mudhta (delusion regarding ultimate truth) by neglecting Vyavahar.
     • Shri Kanji Swami claims that Shvetambaras consider Vyavahar first, then Nishchay. The author counters that Vyavahar is the means (sadhan) and Nishchay is the end (sadhy). One cannot achieve the end without the means.
     • The text defends Shvetambara Acharyas, particularly Upadhyay Shri Yashvijayji Maharaj, highlighting his balanced view of Nishchay and Vyavahar. It quotes Yashvijayji: "Keeping Nishchay sight in the heart, one who practices Vyavahar will surely cross the ocean of existence."
     • Shri Kanji Swami is accused of misinterpreting and criticizing verses from Yashvijayji's works to declare him "Vyavahar Mūdh" (deluded in conventional conduct).
     • The text emphasizes that Shvetambaras do not solely believe in Vyavahar; they believe in Vyavahar guided by Nishchay. Vyavahar without Nishchay is considered delusion, and Nishchay without Vyavahar is also considered delusion (Nishchayabhasa).
   • Historical and Scriptural Support (Page 10-11):
     • The Bhagavati Sutra is quoted: "If you accept the Jina's path, do not abandon Vyavahar and Nishchay. Abandoning Vyavahar will destroy the tradition, and abandoning Nishchay will taint the truth."
     • Kunda Kundacharya's Niyamsar is cited for its beautiful description of Vyavahar. The commentator, Padmaprabha Maldhari Deva, states that Vyavahar is the traditional cause of the ultimate happiness of liberation.
   • Criticism of Digambara Views and Kanji Swami's Alignment (Page 14-15):
     • The text criticizes Shri Kanji Swami for defending Digambara views that a single thread of clothing prevents omniscience. The author argues that if clothing is an obstruction, it should be treated like any other obscuring karma.
     • The author questions Shri Kanji Swami's contradictory stance: on one hand saying causes are not important, and on the other, saying a single thread of clothing prevents omniscience.
   • Misrepresentation of Shvetambara Doctrines (Page 15-16):
     • The text refutes Shri Kanji Swami's claim that Shvetambara scriptures state that auspicious actions by non-believers lead to rebirth. The example of Meghakumar is explained: the Shvetambaras consider his compassion in the elephant's life beneficial because of its "good intention" (bhadra parinam) and its proximity to right belief (samyaktva), which led to his eventual liberation.
     • Yashvijayji Maharaj's Adhyatmasar is quoted: "Only those actions (like charity) that are accompanied by samyaktva are pure."
   • The Importance of Both Nishchay and Vyavahar (Page 12, 17-19):
     • Upadhyay Yashvijayji Maharaj is presented as a great unifier of Nishchay and Vyavahar.
     • The text explains that Nishchay Charitra (self-realization) is attained after years of practicing Vyavahar Charitra. Just as a clean vessel is needed for dye, a pure practice is needed for Nishchay.
     • The development of Nishchay begins prominently from the 8th stage of spiritual development (gunasthan) and is perfected at the 12th. Stages 4-6 are primarily driven by Nishchay-oriented Vyavahar.
     • Abandoning Vyavahar before reaching the state of Nishchay is like abandoning the ladder once you've reached the top floor – it's self-defeating.
     • The text argues that the Digambaras themselves value Vyavahar significantly, as evident from the detailed explanations of initiation and vows.
     • The core message is that Vyavahar is the cause and Nishchay is the effect. Relying solely on Nishchay without Vyavahar is called "unmad" (madness).

5. Conclusion (Page 19-20):

   • Those who practice Charitra by understanding the relative importance (gaun-mukhya) of both Nishchay and Vyavahar will attain liberation and freedom from eternal suffering.
   • The text concludes with a wish for everyone to reach this state.

In essence, the book "Charitra Pad" defends the Jain emphasis on righteous conduct (Vyavahar Charitra) as an essential pathway and means to achieving the ultimate spiritual realization (Nishchay Charitra), strongly criticizing any viewpoint that dismisses the importance of conventional practices.