Chaturtha Avirti Samyagdrushti Ane Pancham Deshvirti Gunsthan

Here's a comprehensive summary in English of the provided Jain text, "Chaturtha Avirti Samyagdrushti ane Pancham Deshvirti Gunsthan" by Punyavijay:

This text, part of the "Punarmathik Lekh Sangrah," aims to briefly explain the high qualities incorporated in the Fourth and Fifth Spiritual Stages (Gunasthans) of the Jain path: Chaturtha Avirti Samyagdrushti (Fourth Stage: Non-Renouncer with Right Faith) and Pancham Deshvirti (Fifth Stage: Partial Renouncer). It emphasizes that the qualities of previous stages are inherently present in subsequent ones.

Fourth Gunasthan: Chaturtha Avirti Samyagdrushti (Non-Renouncer with Right Faith)

• Definition: This stage describes a soul with Right Faith (Samyagdrushti) who has not completely abstained from sinful activities (Avirati). A soul completely abstaining from sinful activities is called a "Virat" or "Virati."
• Characteristics:
  • The soul knows that not abstaining from sinful actions leads to severe suffering in hell and other realms.
  • The soul also understands that abstinence (Virati), as described by great ascetics, is like a ladder to the mansion of liberation (Siddhi).
  • Despite this knowledge, the soul is unable to accept or strive for abstinence due to the influence (Uday) of the "Apratyakhyanavaraniya Kashaya" (passions that prevent partial vow-taking).
  • Even though the soul may be able to practice some degree of restraint, the inability to fully commit is due to these Kashayas.
  • The text clarifies that the acceptance of specific vows (Yam-Niyam) is not prohibited here, as it's acknowledged in scriptures that even souls like Shrenik (a king who attained liberation) might have them. It further notes that if even unenlightened beings have vows, it's natural for those with Right Faith to have them.
  • The soul is aware of the karmic bondage resulting from non-abstinence and the suffering caused by attachment and aversion (Raga-Dvesha).
  • It desires the happiness derived from abstinence but is unable to adopt it.
  • This soul repents its sinful actions, understands the nature of sentient and insentient beings, has unwavering faith, and has made efforts to subdue attachment and delusion (Moh).
  • Types of Samyaktva in this Stage: This stage can be characterized by any of the three types of Right Faith:
    1. Upsham Samyaktva: Temporary suppression of deluding karmas.
    2. Kshayopashamik Samyaktva: Partial destruction and suppression of deluding karmas.
    3. Kshayik Samyaktva: Complete destruction of deluding karmas.
• Key Attainment: The primary attainment in this stage is discriminative knowledge (Bheda Gnana), the understanding of the distinction between the self (soul) and the non-self (body, etc.).
  • The text cites "Jnana Saar" by Acharya Yashovijay, which states that while the unawareness of the distinction between body and soul is common and easily experienced in the world, the true discriminative knowledge of the soul's uniqueness is extremely rare, even across countless lifetimes.
  • It further quotes the "Samayaprabhu," highlighting that while the attachment to worldly pleasures and the bondage of karma are well-known and experienced by all, the distinctiveness and uniqueness of the soul, separate from the body, is neither heard of, familiar, nor experienced, making it inaccessible.
• Impact: Souls in this stage have a reduced intense attachment to the world. If they engage in sinful activities due to the fruition of past negative karma, they do so with a heart full of regret. Conversely, they engage in beneficial activities with joy. This stage represents an infinite improvement in purity compared to the previous stages.

Fifth Gunasthan: Pancham Deshvirti (Partial Renouncer)

• Definition: This stage describes a soul with Right Faith who, despite desiring complete abstinence (Sarvavirati), is unable to renounce all sinful activities like violence (Himsa) due to the influence of "Pratyakhyanavaraniya Kashaya" (passions that prevent complete vow-taking). However, they can renounce these activities partially or to a certain extent (Desh se).
• Types of Partial Renunciation: Souls in this stage renounce sinful activities in varying degrees, from one vow to abstaining from all sinful activities except "Samvasanuamti" (sanctioning or associating with sinful activities through implicit approval).
• Types of Anuamti (Sanctioning/Approving): The text details three types of approval that can be associated with sinful activities:
  1. Pratishevanuamti: Praising one's own or another's sinful deeds, or consuming food prepared through sinful activities.
  2. Pratisravanuamti: Hearing about sinful deeds done by children or others and agreeing with them or not prohibiting them.
  3. Samvasanuamti: Maintaining attachment to children or others engaged in sinful activities, without hearing or praising their deeds, but simply not prohibiting them.
• Excellence in this Stage:
  • A highly virtuous lay follower (Shravak) in this stage is one who renounces all sinful activities except "Samvasanuamti."
  • When "Samvasanuamti" is also renounced, the soul becomes a Yati or Sadhu (monk), who has completely abstained from all sinful activities.
• Benefits: The text states that a soul who, with Right Faith, accepts vows to the extent of their capacity, from one vow up to renouncing all sinful activities except "Samvasanuamti," is called a "Deshvirati." By using limited resources and renouncing unlimited, the soul attains unlimited happiness in the next life.
• Kashaya Influence: This partial renunciation is attained through the partial destruction and suppression (Kshaya-Upaam) of "Apratyakhyanavaraniya Kashaya." The presence of "Pratyakhyanavaraniya Kashaya" prevents complete renunciation. The text explains that this Kashaya suppresses the desire for complete renunciation.
• Progression: The souls in this stage progress through countless levels of increasing purity. They begin to understand the wisdom of renouncing minor sinful activities as the "Apratyakhyanavaraniya Kashaya" is suppressed.
• Conclusion: This stage, known as "Deshvirati Gunasthan," is characterized by this partial renunciation. The text concludes by stating that all activities are governed by the law of cause and effect (Karya-Karan Niyam). Every action is an effect of a past cause and, in turn, becomes a cause for a future effect. Thus, every karmic action is both an effect and a cause.