Charitra Vichar Samyak Charitra Swarup - Book Summary

The book "Charitra Vichar: Samyak Charitra Swarup" (A Consideration of Conduct: The Nature of Right Conduct) by Dhirajlal Tokarshi Shah, published by Muktikamal Mohan Granthmala, is a Jain text that delves into the profound concept of Samyak Charitra (Right Conduct) within the framework of Jain philosophy. The book is part of the "Dharmabodh Granthmala" series and is the ninth installment.

Here's a comprehensive summary of the book's content based on the provided pages:

Core Theme: The Paramount Importance of Right Conduct (Samyak Charitra)

The book emphasizes that while knowledge (Jnana) is essential, it is Samyak Charitra that ultimately leads to liberation (Moksha). It uses various analogies to highlight this:

Ship Analogy: Just as a ship with a knowledgeable captain cannot reach its desired port without a favorable wind, a soul, even with extensive knowledge, cannot attain the state of perfection (Siddhi) without the "wind" of Right Conduct.
Blind and Lame Analogy: Knowledge without conduct is like lighting lamps for a blind person – it serves no purpose. However, even a little knowledge, when coupled with Right Conduct, becomes illuminating, like a single lamp for a sighted person.
Donkey and Sandalwood Analogy: A donkey carrying sandalwood benefits from its weight but not its fragrance. Similarly, a knowledgeable person without Right Conduct may endure the effort of learning but misses out on the true benefit of spiritual liberation.

Defining Right Conduct (Samyak Charitra)

The book defines Samyak Charitra as:

Being adorned with pure leshya (a subtle state of consciousness or mental disposition).
Not wandering in the wilderness of attachment and aversion (Moha).
Being absorbed in one's true self (Nija Swabhav).

Leshya and Its Importance

The text explains the six types of leshya (colors of the soul's disposition) in ascending order of purity: Krishna (black), Neel (blue), Kapot (dove-colored), Peet (yellow), Padm (pink), and Shukl (white). It describes how these correspond to the subtle states of consciousness, with Shukl leshya representing the purest and most refined state.

Jambu Tree and Six Men Analogy: This analogy illustrates the different levels of approach to obtaining a resource (representing the soul's interaction with the world). The most refined approach, akin to Shukl leshya, is to carefully pick ripe fruits that have already fallen, minimizing harm. The most destructive approach, akin to Krishna leshya, is to cut down the entire tree.
Characteristics of Shukl Leshya: The book details the qualities of someone possessing Shukl Leshya: renouncing harmful thoughts (Arta and Raudra Dhyana), embracing pure thoughts (Dharma and Shukl Dhyana), maintaining equanimity, controlling the senses, eliminating passions (Kashayas), and living with discipline.

The Need to Vanquish Delusion (Moha)

To achieve Shukl Leshya and thus Samyak Charitra, the book stresses the necessity of destroying delusion (Moha). This delusion leads to mistaken beliefs about the self and the world.

"I" and "Mine": The prevalent misconception is identifying the physical body (Deha) as the "I" and possessions as "mine."
The Goat Raised as a Lion Analogy: This parable illustrates how prolonged association with the wrong kind of environment can lead to a distorted self-identity. A lion cub raised among goats believes itself to be a goat and mimics their behavior. Only when confronted by a real lion and shown its physical differences does it realize its true lion nature. This highlights how we, through association and attachment, can forget our true, pure soul-nature.

Understanding the True Self vs. the Non-Self

The book guides the reader to understand the distinction between the soul (the self) and the non-self:

The Self (Atma): The soul is pure consciousness, devoid of the senses of touch, taste, smell, sound, and color. It is eternal, unchanging, and possesses infinite knowledge, perception, conduct, and strength.
The Non-Self (Body/Possessions): The body is made of gross matter. Possessions are inanimate objects. Relationships are temporary and shifting. These are all external and transient.

The Illusory Nature of Worldly Attachments

The text systematically dismantles the perceived reality of worldly attachments:

Possessions: Material possessions like metals, gems, and buildings are inert and cannot truly be "ours."
Relationships: Kinship and relationships are depicted as constantly changing over lifetimes, as illustrated by the principle that a mother in one life can be a wife in another, and a father can become a son.
The Story of Kuberdutta and Kuberdutta: This extensive narrative exemplifies the illusory nature of relationships and the consequences of societal norms overriding natural understanding. It tells the story of twins abandoned and raised separately, who then unknowingly marry each other. The discovery of their shared origin through identical rings highlights the arbitrary and often tragic nature of worldly connections, ultimately leading them to renunciation and acceptance of their true spiritual path. This story also introduces the concept of "eighteen relationships" (athara naatara) to illustrate the complex and sometimes contradictory nature of family ties.

The Futility of Worldly Pleasures and the Cycle of Suffering

The book critiques the pursuit of material pleasures, drawing upon classical Jain examples:

Five Senses and Their Downfall: The text explains how attachment to sensory pleasures (sound, touch, taste, smell, sight) leads to suffering, using examples of the elephant trapped by touch, the fish caught by taste, the bee trapped by smell, the moth consumed by fire due to sight, and the deer killed by sound.
The Great Dance of Delusion (Moha): Historical and contemporary examples are cited to show the destructive power of attachment, greed, lust, and ego, which lead to acts of betrayal, violence, and moral decay.

The Nature of Delusion (Moha) and its Manifestations

The text categorizes the mental states arising from delusion:

States Hindering Right Belief (Samyaktva): These include Mithyatva Mohaniya (delusion leading to false beliefs), Mishra Mohaniya (mixed beliefs), and Samyaktva Mohaniya (hindering the attainment of perfect faith).
States Hindering Right Conduct (Charitra): These are classified into Kashayas (passions) and Nekashayas (lesser passions).
- Kashayas: Anger, pride, deceit, and greed are explained in four stages of intensity: Anantanubandhi (everlasting), Apratyakhyani (non-renounceable), Pratyakhyani (partially renounceable), and Sanvalan (fading). These are likened to different types of lines (mountain, dry pond, sand, water) to represent their intensity and persistence.
- Nekashayas: These include pleasure (Rati), displeasure (Arati), fear (Bhaya), grief (Shoka), disgust (Jugupsa), and the three types of sexual desire (Veda).

The Path to True Selfhood: Equanimity and Detachment

One's Own Nature (Swabhav): This is the pure, conscious, and blissful state of the soul, achieved through detachment from external influences.
Other's Nature (Parabhav): This refers to states arising from attachment to material objects, sensory pleasures, relationships, and external accomplishments. The text emphasizes that overcoming Parabhav is the key to stabilizing in Swabhav.
Testing Detachment: True detachment isn't just outward appearances (like living in a forest or wearing simple clothes) but the inner absence of desire and aversion towards sensory experiences, emotions, and worldly possessions.

The Union of Knowledge and Action (Jnana and Kriya)

The Blind and the Lame Analogy (Revisited): This parable powerfully illustrates that knowledge (the blind man's intellect) and action (the lame man's ability to walk) are both necessary for progress. When they collaborate, the blind man carries the lame man, and the lame man guides the blind, enabling them to navigate challenges and reach their goal. Similarly, knowledge must be coupled with righteous action to achieve liberation.
The Empty House Analogy: This analogy highlights the need for knowledge (the lamp), restraint (Samyama – closing doors and windows), and austerities (Tapa – cleaning) to purify the soul (the house) from karmic impurities.

The Three Pillars of Liberation: Knowledge, Restraint, and Austerity

The book reiterates that liberation (Moksha) is achieved through the combined power of:

Knowledge (Jnana): Illuminating the path.
Restraint (Samyama): Guarding against transgressions.
Austerity (Tapa): Purifying the soul.

It clarifies that these are not contradictory but complementary aspects of the spiritual path, emphasizing that "one's assertion is not the negation of another."

Types of Conduct: Comprehensive Renunciation (Sarvavirati) and Partial Renunciation (Deshvirati)

The text then delves into the practical aspects of conduct:

Charitra Dharma: The religious principles that lead to Samyak Charitra.
Sarvavirati Charitra (Comprehensive Renunciation): This is the conduct of ascetics (monks and nuns) who completely renounce all sinful activities. It involves taking vows (Maha-vratas) and adhering to strict disciplines. The text details the specific prohibitions involved in the five major vows:
- Pranatipata Viraman Vrat (Abstinence from Harming Living Beings): This includes abstaining from harming living beings of all categories (earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied, and beings with one to five senses), whether by oneself, through others, or by approving of others' actions.
- Mrushavada Viraman Vrat (Abstinence from False Speech): This involves avoiding lying, even for trivial reasons or under duress.
- Adattadana Viraman Vrat (Abstinence from Stealing): This prohibits taking what is not given, in any form or under any pretext.
- Maithuna Viraman Vrat (Abstinence from Unchastity): This includes complete abstinence from sensual pleasures.
- Parigraha Viraman Vrat (Abstinence from Possessions): This involves renouncing all worldly possessions and attachments.
- Night Meal Abstinence (Ratri Bhojan Viraman Vrat): This is an additional vow for those who have taken the five major vows.
- Daily Practices: Pratikramana (confession and atonement) performed morning and evening is essential for maintaining the purity of vows.
Deshvirati Charitra (Partial Renunciation): This is the conduct of householders (Shravakas or Upasakas) who adhere to partial abstinence from sinful activities. It involves taking lesser vows (Anu-vratas), vows of augmentation (Guna-vratas), and training vows (Shiksha-vratas).
- Anu-vratas (Lesser Vows): These are the less strict versions of the five major vows, focusing on abstaining from gross forms of harm, falsehood, theft, unchastity, and excessive possessions.
- Guna-vratas (Augmentation Vows): These are vows that strengthen the lesser vows, including restrictions on direction of movement (Dig-parimana), time and duration of enjoyment (Bhoga-upabhoga parimana), and abstaining from unnecessary punishment or harm (Anartha-danda viraman).
- Shiksha-vratas (Training Vows): These vows provide training for the path to comprehensive renunciation, including Samayika (equanimity for a period), Deshavakasika (daily partial renunciation), Paushadha-upavasa (observing special days of fasting and abstinence), and Atithi Samvibhag (offering food to ascetics).

The Story of Mrigaputra (Mṛgaputra)

This narrative illustrates the power of innate spiritual inclination and the commitment required for monastic life. Mrigaputra, a prince, experiences a moment of recollection (Jatismarana), remembering his past life as an ascetic. He renounces his worldly pleasures and prepares to take monastic vows. His parents express concern about the hardships of ascetic life, but he remains steadfast, emphasizing the greater suffering inherent in the cycle of birth and death. His determination and eventual adherence to the monastic path, exemplified by his rigorous practice of the vows, austerity, and equanimity, lead him to ultimate spiritual attainment.

Conclusion

The book concludes by summarizing that Charitra is the essence of Dharma, leading to liberation. It encourages all individuals to strive for at least Deshvirati (partial renunciation) if Sarvavirati (full renunciation) is not immediately possible, but never to abandon conduct altogether. It stresses the importance of respecting and associating with those who follow Charitra and warns against the company of those who are conduct-less. The final aphorisms reinforce the unparalleled value of Charitra in achieving spiritual merit, wealth, and liberation.