Charitra Vichar Samyak Charitranu Swarup

Here's a comprehensive summary of the Jain text "Charitra Vichar - Samyak Charitranu Swarup" by Dhirajlal Tokarshi Shah, based on the provided pages:

Book Title: Charitra Vichar - Samyak Charitranu Swarup (Investigation of Conduct - The Nature of Right Conduct) Author: Dhirajlal Tokarshi Shah Publisher: Muktivimal Jain Mohan Granthmala

This book, published by Muktivimal Jain Mohan Granthmala in V.S. 2008 (1951 CE), is a detailed exploration of the concept of Samyak Charitra (Right Conduct) within Jainism. It emphasizes the crucial role of conduct in achieving spiritual liberation (moksha).

Key Themes and Concepts:

1. The Paramount Importance of Conduct (Charitra):

   • The text begins by likening the soul's journey to a ship needing favorable winds to reach its destination. Similarly, even a knowledgeable soul cannot attain liberation without the "wind" of Samyak Charitra.
   • Knowledge without right conduct is deemed ineffective, like providing lamps to a blind person. True knowledge illuminates only when paired with right conduct.
   • A learned person lacking right conduct is compared to a donkey carrying sandalwood – benefiting the load but not experiencing its fragrance.

2. Defining Samyak Charitra:

   • Right Conduct is defined as the soul residing in its own true nature, adorned with pure leshyas (mental dispositions), and not wandering in the forest of worldly attachments (moha).
   • It involves being adorned with pure leshyas, not being lost in the illusion of the world, and being absorbed in one's own nature.

3. Leshyas (Mental Dispositions):

   • The text elaborates on the six types of leshyas: Krishna (black), Neel (blue), Kapot (grey/pigeon-colored), Peet (yellow), Padma (pink/lotus-colored), and Shukl (white).
   • These leshyas represent the purity or impurity of a soul's mental state, progressing from the most impure (Krishna) to the purest (Shukl).
   • The Jabū Tree and Six Men Analogy: This analogy illustrates the gradation of leshyas. Six men encounter a Jabū tree laden with fruit. Their approaches range from cutting down the entire tree (most destructive, like Krishna leshya) to picking fallen fruits (least destructive, like Shukl leshya). The purest approach involves taking only what is necessary and without causing harm.

4. The Nature of Shukl Leshya (Pure Conduct):

   • Shukl leshya is characterized by abandoning hateful (Arta) and cruel (Raudra) meditations, engaging in pure (Dharma) and spotless (Shukl) meditations.
   • It involves a cheerful disposition regardless of circumstances, self-control, adherence to the five samitis (careful conduct in walking, speaking, eating, taking/placing, and excretion), three guptis (control of mind, speech, and body), detachment (Vitarag), subdued passions (Krodh, Man, Maya, Lobh), and control of the five senses.

5. The Need to Eradicate Moha (Delusion):

   • Achieving the state of Shukl leshya requires the destruction of moha (delusion), which leads to false beliefs and wrong tendencies.
   • The Goat-like Lion Analogy: This parable highlights how prolonged association with the wrong environment can lead to a distorted sense of self. A lion cub raised among goats believes itself to be a goat. Only when confronted by a true lion and shown the physical differences (mane, claws, body shape) does it realize its true lion nature and break free from its false identification. This emphasizes the importance of self-awareness and distinguishing the soul from the body and worldly possessions.

6. Identifying True Self vs. Illusions:

   • "I am not the body, but the Soul (Atma)": The text strongly refutes the identification of the self with the physical body. It details the soul's attributes (consciousness, formless, eternal, pure) in contrast to the body's material and transient nature (flesh, bone, blood, susceptible to disease and decay).
   • "Material objects are not mine": The book argues against possessiveness of inanimate objects, emphasizing that anything devoid of consciousness cannot truly be "mine." True possessions are spiritual qualities like knowledge, perception, and conduct.
   • "Relationships are imaginary": Through the story of Kuberdatt and Kuberdatta (an example of eighteen familial relationships), the text demonstrates the impermanence and transactional nature of worldly relationships. These relationships are dictated by karma and change across lifetimes, making them ultimately illusory. The story of Ratania the Bhil further illustrates that in the face of karmic consequences, family members are only enjoyers of the fruits of one's actions, not partners in sin.

7. The Ephemeral Nature of Material Pleasures:

   • The text asserts that all worldly pleasures derived from material objects are temporary and fleeting. They offer momentary satisfaction but ultimately lead to increased craving and dependence.
   • The story of the five senses (elephant and touch, fish and taste, bee and smell, moth and sight, deer and sound) highlights how attachment to sensory pleasures leads to destruction.

8. The Great Dance of Moha (Delusion):

   • Historical and contemporary examples are presented to show how moha (attachment, desire, greed) leads to destructive actions, betrayals, and suffering. These include instances of kings, queens, and even familial conflicts driven by greed for power, wealth, and pleasure.

9. States Arising from Moha:

   • Moha gives rise to states that obstruct the attainment of Right Faith (Samyaktva) and Right Conduct (Charitra).
   • Obstacles to Samyaktva: These include Mithyatva Mohaniya (false beliefs), Mishra Mohaniya (mixed faith), and Samyaktva Mohaniya (hindering the perfect state of Samyaktva).
   • Obstacles to Charitra: These are categorized into passions (Kashayas) like anger, pride, deceit, and greed, and other states (Nokashayas) like laughter, attachment, aversion, fear, grief, and disgust. The text details the various classifications and intensities of these passions.

10. The Nature of One's Own State (Swabhava) vs. External States (Parabhava):

    • Swabhava refers to the soul's inherent pure nature (knowledge, bliss).
    • Parabhava refers to external, material influences and states (pleasures, relationships, objects).
    • The text emphasizes that true happiness lies in abiding in one's Swabhava and detaching from Parabhava.

11. Testing the Renunciation of External States:

    • Mere utterance of spiritual phrases or adopting external ascetic practices (like living in a forest or wearing specific clothes) does not signify the eradication of Parabhava.
    • True renunciation is evidenced by the absence of sensory desires and mental disturbances. The text provides a detailed self-assessment guide for overcoming attachments to touch, taste, smell, sight, and sound, as well as passions like anger, pride, deceit, and greed.

12. The Union of Knowledge and Action for Moksha:

    • Blind Man and Crippled Man Analogy: This parable powerfully illustrates the necessity of both knowledge (Jnana) and action (Kriya or Charitra). The blind man has the ability to walk but cannot see the path, while the crippled man can see the path but cannot walk. Together, they can reach their destination by the blind man carrying the crippled man. Similarly, knowledge needs action to be effective, and action without knowledge is misguided.
    • Empty House Analogy: This analogy explains the process of purification. The soul is like an empty house filled with karmic dust. Knowledge (like a lamp) reveals the dust, restraint (Samyama) closes the doors to new karma, and penance (Tapa) cleanses the existing dust.
    • The text reiterates that Samyak Darshan (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct) are the three pillars of the path to moksha. The interdependence of these elements is stressed, with an assertion that "the exposition of one is not the negation of the other."

13. The Three Types of Conduct:

    • Samyak Charitra (Right Conduct): The ultimate goal.
    • Charitradharma (Religious Conduct): The practice that leads to Samyak Charitra. It is of two types:
      • Sarvavirati (Total Renunciation): The complete abandonment of all sinful activities. This is the path for ascetics (Sadhus).
      • Deshvirati (Partial Renunciation): The partial abandonment of sinful activities. This is the path for householders (Shravaks).

14. The Five Great Vows (Mahavratas) of Sarvavirati:

    • The text meticulously details the practice of the five Mahavratas:
      • Pranaatipata Viraman Vrata (Non-violence): Abstinence from taking life, with detailed breakdown of implications for various life forms and actions.
      • Mrushavada Viraman Vrata (Truthfulness): Abstinence from false speech, detailing nuances of lying motivated by anger, laughter, fear, or greed.
      • Adattadana Viraman Vrata (Non-stealing): Abstinence from taking what is not given, covering various forms of theft and unauthorized possession.
      • Maithuna Viraman Vrata (Chastity): Abstinence from illicit sexual conduct, with distinctions for celestial, human, and sub-human beings.
      • Parigraha Viraman Vrata (Non-possession): Abstinence from excessive accumulation, defined by limiting possessions of wealth, land, dwellings, metals, beings, etc.
    • Additional Vows for Sarvavirati: Includes abstinence from night-eating (Ratri Bhojana Viraman Vrata).
    • Daily Practices: Morning and evening Pratikraman (repentance and confession) are highlighted as essential for rectifying lapses in vows, along with the "Six Limbs" of Pratikraman (Samayika, Chaturvimsati Stavan, Vandan, Pratikraman, Kayotsarga, Pratyakhyana).

15. The Twelve Vows of Deshvirati (for Householders):

    • Five Anuvaratas (Minor Vows): These are the same five Mahavratas but observed in a more limited, "gross" form, allowing for necessary worldly activities (e.g., limited violence in farming, speaking truths that might cause minor harm, taking only what is lawfully earned, marital fidelity, limiting possessions).
    • Three Gunavratas (Qualitative Vows):
      • Digparimana Vrata (Limitation of Directions): Setting boundaries for travel.
      • Bhoga Upabhoga Parimana Vrata (Limitation of Enjoyment/Consumption): Limiting the use of consumable and enjoyable items, including abstaining from 22 types of impure foods and drinks, night-eating, etc.
      • Anartha Danda Viraman Vrata (Abstinence from Unnecessary Faults/Sins): Avoiding harmful activities like bad thoughts (Arta/Raudra dhyana), excessive indulgence, giving weapons, or teaching sinful practices.
    • Four Shikshavratas (Training Vows): These further refine conduct and prepare the aspirant for higher stages:
      • Samayika Vrata (Equanimity): Practicing equanimity for a set period daily.
      • Deshavakashika Vrata (Temporary Limitation): Further restricting activities for a specific time each day.
      • Paushadha Upavasa Vrata (Fasting): Observing periodic fasts with increased vows.
      • Atithi Samvibhaaga Vrata (Charity to the Worthy): Offering food and necessities to ascetics.

16. The Story of Mrigaputra:

    • This detailed narrative illustrates the transition from worldly indulgence to spiritual pursuit. Mrigaputra, a prince accustomed to luxury, has a vision of an ascetic, triggering a past-life memory (Jatismarana Jnana).
    • Despite his parents' warnings about the hardships of ascetic life, his strong renunciation leads him to embrace the path of Sarvavirati. The story emphasizes his dedication to the five Mahavratas, five Samitis, three Guptis, and adherence to ascetic principles.

17. Conclusion:

    • The book concludes by reinforcing that Charitra (conduct) is the essence of spiritual progress and the path to liberation. It urges individuals to strive for Sarvavirati and, if that is not immediately possible, to earnestly practice Deshvirati. The ultimate message is that no human birth should be wasted without engaging in righteous conduct.

In essence, "Charitra Vichar" is a profound guide that dissects the Jain principles of Right Conduct, explaining its philosophical underpinnings, practical applications, and the spiritual journey required to attain it. It emphasizes self-awareness, detachment from the material world, and the unwavering commitment to ethical and spiritual discipline.