Daivpurushakara Dvantrinshika - Book Summary

Here's a comprehensive summary of the Jain text "Daivpurushakara Dvantrinshika," based on the provided pages:

Book Title: Daivpurushakara Dvantrinshika (देवपुरुषकारद्वात्रिंशिका) Author: Acharya Yashovijay Upadhyay (महामहोपाध्याय श्रीमद् यशोविजयजी महाराज) Commentary/Analysis Author: Pandit Pravinchandra Khimji Mota (पंडितवर्य श्री प्रवीणचन्द्र खीमजी मोता) Publisher: Gitarth Ganga (गीतार्थ गंगा)

Overview:

The "Daivpurushakara Dvantrinshika" is the 17th chapter within a larger work titled "Dvātṛiṃśad Dvātṛiṃśikā" (द्वात्रिंशद्द्वात्रिंशिका) by the renowned Jain philosopher Acharya Yashovijayji. This commentary, compiled by Pandit Pravinchandra Khimji Mota, provides a detailed, verse-by-verse explanation of this significant chapter.

The core subject of the "Daivpurushakara Dvantrinshika" is the reconciliation of two seemingly opposing concepts in the pursuit of spiritual goals (yoga, liberation): Daiva (दैव - destiny, fate, past karma) and Purushakara (पुरुषकार - effort, exertion, free will). While some philosophies emphasize destiny and others emphasize effort, this text, through the lens of Jain philosophy and its principles of Naya (viewpoints), argues for the essential interplay of both.

Key Themes and Arguments:

Reconciliation of Daiva and Purushakara: The text begins by asserting that both Daiva (past karma, destiny) and Purushakara (effort, present action) are equally important and complementary causes for the attainment of any goal, including spiritual liberation. The author intends to analyze this through the frameworks of Nishchaya Naya (ultimate truth perspective) and Vyavahara Naya (conventional truth perspective).
Defining Daiva and Purushakara:
- Daiva: Defined as the karma bound by the soul in the past, which is conducive to the achievement of a particular goal.
- Purushakara: Defined as the soul's own effort or exertion conducive to the achievement of a particular goal.
Nishchaya Naya Perspective:
- From the perspective of Nishchaya Naya, each cause (Daiva or Purushakara) is considered independently capable of producing the result. If a particular action is primarily determined by destiny (Daiva), then it is achieved by Daiva alone, without needing Purushakara. Conversely, if an action is primarily determined by effort (Purushakara), it is achieved by Purushakara alone, independent of Daiva.
- The Nishchaya Naya emphasizes the principle: "Whatever is dependent is incapable" (sāpekṣam asamartham). Therefore, it accepts only the cause that is actively engaged (vyāpṛita) in producing the effect as the true cause, discarding other co-existing factors that are not directly involved in the action.
- The text refutes the idea that only the stronger cause is the effective cause. It argues that even if one cause is weaker, it still plays a role, and the stronger cause doesn't make the weaker cause "incapable" in an absolute sense.
Vyavahara Naya Perspective:
- From the perspective of Vyavahara Naya, both Daiva and Purushakara are accepted as causes for all actions. They operate with a concept of "primary" and "secondary" (gauṇa-mukhya).
- This primary/secondary relationship can manifest in three ways:
  - Cooperative: One cause supports the other. The less potent cause supports the more potent one.
  - Subduing/Subdued: The stronger cause overcomes or subdues the weaker cause.
  - Flow-based (Pravaha): Causes are interdependent in a continuous flow (e.g., past karma influences present effort, and present effort influences future karma).
- Vyavahara Naya asserts that no action occurs without the combination of both Daiva and Purushakara.
- The text explains how the conventional attribution of an action to "Daiva" or "Purushakara" arises from the degree of potency (primary vs. secondary) of each factor in a given situation. If Daiva is more potent, the action is conventionally attributed to Daiva. If Purushakara is more potent, it's attributed to Purushakara.
- The commentary refutes the strict interpretation of Nishchaya Naya that rejects any causality based on dependency. It uses analogies like pottery making (wheel, clay, potter's skill) to illustrate how multiple factors are conventionally accepted as causes, even if one might be considered primary.
Critique of Extremist Views:
- The text addresses and refutes the view that only Daiva is the cause of results, citing the observation that individuals with similar efforts achieve different outcomes (due to Daiva). It counters this by highlighting that similar outcomes are also not always achieved despite similar Daiva, pointing to the role of Purushakara.
- It also refutes the Sankhya philosophy's view that only Karma (Prakriti) is the cause, dismissing Purushakara and external factors.
- It argues against the notion that only visible (Dṛṣṭa) causes are relevant, dismissing the need for invisible (Adṛṣṭa) causes like karma. The text demonstrates that visible causes alone cannot explain the variations in results, necessitating the acceptance of Adṛṣṭa (karma).
The Role of Effort (Purushakara) in Spiritual Path:
- The text details how Purushakara, through appropriate effort, helps in overcoming obstacles created by Karma (Daiva).
- Specifically, it discusses the role of effort in the charamavarta (final cycle of existence) where weakened Daiva can be overcome by strong Purushakara.
- The text emphasizes that effort is crucial for achieving stages like granṭhibheda (breaking of causal knots of karma), leading to deśavirati (partial renunciation) and sarvavirati (complete renunciation or monkhood).
The Nature of Happiness and Liberation:
- The text illustrates that the happiness derived from worldly pleasures is fleeting, while the happiness derived from the reduction of desires through spiritual practice (even partial renunciation) is more stable and progressive.
- Ultimate liberation (mokṣa) is the state of supreme, eternal bliss achieved through the culmination of spiritual effort and the eradication of karma.
Five Characteristics of a Virtuous Soul (Charitra): The text identifies five signs of possessing true virtue:
- Mārgānusāritā: Adherence to the spiritual path, even in moments of unawareness.
- Shraddhā: Deep faith and conviction.
- Prājña-prajñāpanā-rati: Enjoyment in hearing and practicing the teachings of wise ones.
- Guṇarāga: Reverence and admiration for virtues.
- Śakyārambha: The ability and inclination to undertake efforts appropriate to one's stage.
The Purpose of Upadesha (Spiritual Teachings):
- Upadesha (teachings) are not always universally effective. They are most beneficial for those who are at a critical juncture: either aspiring to a higher spiritual state (guṇa-ārambhaka) or falling from a current state (patata).
- For those firmly established (sthita) in their spiritual state, Upadesha may not be as impactful.
- The text uses the analogy of water found in fertile land (upadesha being helpful) versus infertile land (upadesha being less helpful). Upadesha acts as a revealer or facilitator of the inherent potential, rather than a creator ex nihilo.

Commentary's Contribution:

Pandit Pravinchandra Mota's commentary is highly valued for its detailed word-by-word analysis, clarifying complex philosophical arguments, explaining subtle nuances of Jain logic (Naya), and providing relevant analogies. The book is presented as a valuable resource for those seeking a deep understanding of Acharya Yashovijayji's profound work within the context of Jain philosophy.

Overall Significance:

The "Daivpurushakara Dvantrinshika" is a pivotal text in Jainism that addresses a fundamental aspect of life and spiritual practice. By harmonizing destiny and effort, it provides a practical and philosophical framework for striving towards liberation, emphasizing that while past actions influence the present, present effort is paramount in shaping the future and achieving ultimate spiritual freedom.