Daiv Purushkar Battrishi Ek Parishilan - Book Summary

Here's a comprehensive summary of the Jain text "Daiv Purushkar Battrishi Ek Parishilan" by Chandraguptasuri, based on the provided pages:

Book Title: Daiv Purushkar Battrishi Ek Parishilan Author: Mahamahopadhyaya Shrimad Yashovijayji Maharaj (original author of the Battrishi), compilation and commentary by Pujya Acharya Bhagwan Shri Vijayanandsuri Chandragupta Suri Maharaj. Publisher: Shri Anekant Prakashan, Jain Religious Trust

Overall Purpose of the Battrishi:

This Battrishi (a collection of 32 verses or principles) aims to resolve the debate regarding the causes of achieving Yoga (spiritual liberation or the path to it). It specifically addresses and refutes the extreme views that Yoga is achieved solely through "Daiv" (destiny/divine grace/karma) or solely through "Purushkar" (human effort/endeavor). Instead, it establishes that both Daiv and Purushkar are interdependent and collectively contribute to the attainment of Yoga.

Key Arguments and Concepts Presented:

Refutation of Extreme Views: The text begins by clarifying that the previous Battrishi (the 16th) refuted the idea that Yoga is achieved solely through the grace of the Tirthankara Paramatmas. This 17th Battrishi focuses on dismantling the exclusive claims that Yoga is achieved only by Daiv or only by Purushkar.
Interdependence of Daiv and Purushkar: The central thesis is that Daiv and Purushkar are fundamentally equal and mutually dependent factors in achieving Yoga. The analysis is presented from both the perspective of "Nischaya Naya" (ultimate truth/absolute view) and "Vyavahar Naya" (conventional truth/practical view).
Nischaya Naya (Absolute View):
- From the absolute perspective, Daiv and Purushkar are identified as "Swakarma" (one's own actions/karma) and "Udyama" (effort/endeavor) respectively.
- Each is considered an independent cause for its respective effect. Daiv is the cause for Daiv-related outcomes, and Purushkar is the cause for Purushkar-related outcomes. They are not dependent on each other for their own causal efficacy in this absolute sense.
- However, the text clarifies that "relative dependence" makes one "incapable" in this context. If something requires another to function, it is considered less effective. Therefore, from an absolute viewpoint, each is the sole cause of its domain.
- The concept of "anyathasiddhi" (secondary cause or cause rendered unnecessary by a primary cause) is introduced. If Purushkar is always present alongside Daiv, then Purushkar becomes "anyathasiddhi" for Daiv's effect, and vice versa. This means that when an event is clearly attributable to Daiv, the presence of Purushkar doesn't make it its cause, and when an event is clearly due to Purushkar, the presence of Daiv doesn't make it its cause.
Vyavahar Naya (Conventional View):
- From the conventional perspective, both Daiv and Purushkar are considered causes for all actions, but with varying degrees of prominence (Gona/Mukhya - minor/major).
- This is established through "Anvaya" (concomitance where cause exists, effect exists) and "Vyatireka" (concomitance where cause doesn't exist, effect doesn't exist). Since both Daiv and Purushkar are generally present in any significant outcome, they are seen as causes.
- The degree of prominence (major or minor) is determined by the intensity or effectiveness ("Utkatatva" and "Anutkatatva"). The more intense factor is considered the "Mukhya" (major) cause, and the less intense one is the "Gona" (minor) cause.
- This explains why, conventionally, we attribute events to either "Daiv-made" or "Purushkar-made." It doesn't deny the role of the other but emphasizes the dominant factor.
The Role of Effort (Purushkar):
- The text highlights that even when "Daiv" (karma) appears to be the sole cause for a great result with little effort, it is often because the previous life's intense Purushkar created the favorable karmic disposition.
- It is argued that ultimately, Purushkar holds significant primacy, especially in the "Charamavartakal" (the final phase of existence or a critical juncture). In such times, strong Purushkar can overcome or "bind" the effects of Karma (Daiv).
- The text discusses "Granthibheda" (breaking of the knots of attachment and aversion), which is achieved through intense Purushkar and adherence to the teachings of the Tirthankaras (like devotion, virtuous conduct, austerity). This process, in turn, fuels further Purushkar, leading to appropriate actions.
The Nature of Guidance (Upadesh):
- The text explains the purpose of spiritual guidance (Upadesh). It is not always a direct cause ("Niyat Hetu") but often an amplifier or revealer ("Abhivyagrak").
- Upadesh is particularly useful for those starting on the spiritual path or those who are falling from higher spiritual stages. It helps in advancement and preventing regression. However, for those who have already attained stability in their spiritual progress, Upadesh might not be as directly causative.
Characteristics of a Virtuous Soul (Charitra Sampanna Atma):
- Souls possessing "Charitra" (virtuous conduct) exhibit specific characteristics:
  - Marganusarita: Following the path in accordance with the teachings, even without perfect knowledge.
  - Shraddha: Intense inclination and faith in spiritual practices.
  - Praajna Prajnapanarati: Delight in the teachings and explanations of the wise.
  - Gunraag: Affection and respect for virtuous souls.
  - Shakyarambha: Undertaking endeavors that are within one's capacity.
The Ultimate Goal:
- The text concludes by stating that the practices of Yoga, as described in the scriptures and characterized by these virtues, lead to "Paramananda" (supreme bliss), which is liberation or Moksha.
- It emphasizes the importance of the "correct" path taught by the omniscient Tirthankaras and encourages unwavering faith and diligent effort in spiritual practice.

Critique of Alternative Philosophies: The text implicitly or explicitly refutes certain philosophical stances:

Exclusivity of Daiv: It argues against the idea that fate alone determines outcomes.
Exclusivity of Purushkar: It also argues against the idea that human effort alone is sufficient.
Naastik (Atheistic/Materialistic) Views: It counters arguments that only observable, "Drishta" (seen) causes are valid and that unseen causes like Karma ("Adrishta") are unnecessary. It highlights that uniformity in visible causes does not explain the variation in outcomes, necessitating the concept of unseen karmic influences.
Samkhya Views: It addresses and refutes the Samkhya philosophy's emphasis solely on "Prakriti" (nature/karma) as the sole determinant of outcomes, distinct from Purushkar.

In essence, "Daiv Purushkar Battrishi Ek Parishilan" is a detailed exposition on the Jain understanding of causality in spiritual progress. It stresses that while individual actions (Purushkar) are crucial, they operate within the framework of one's past karma (Daiv), and both are intrinsically linked, influencing and modifying each other to ultimately lead to liberation.