Devchandrajina Adhyatmik Patro

Here's a comprehensive summary in English of the Jain text "Devchandrajina Adhyatmik Patro" by Artibai Mahasati, based on the provided text:

Book Title: Devchandrajina Adhyatmik Patro (Spiritual Letters of Devchandrajina) Author: Sadhvi Shri Aarti Bai M.Sa. Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf Catalog Link: https://jainqq.org/explore/230140/1

This text is a collection of spiritual letters attributed to Ganini Shri Devchandrajina, compiled by Sadhvi Shri Aarti Bai M.Sa. The work is a concise eight-page composition that delves into philosophical questions, with a primary focus on the path to realizing the soul's pure form and essence. Devchandrajina, drawing upon his personal experience, scriptures (Agamas), and the writings of previous Acharyas, presents this profound spiritual guidance. The work itself is not given a specific title by Devchandrajina, likely because it comprises letters written at different times and places. Due to their spiritual subject matter, these letters are collectively known as "Adhyatmik Patro" (Spiritual Letters).

Inspiration and Addressees: The content of the letters reveals they were addressed to devout female followers in Surat, specifically Janakibai and Harkhabai, who were prominent laywomen associated with the Jinagam (Jain tradition). While one letter lacks a direct address, it is understood from other sources, like Nagkumar Makati, that all three letters were intended for Janakibai and Harkhabai. These letters appear to be written in response to questions posed by these women. The text highlights that enlightened individuals (sant purush) are perpetually absorbed in the attainment and purification of their true nature, and thus, their every action and thought naturally reflects discussions of truth. Consequently, these three letters exclusively expound on pure religion and the path to its realization.

Summary of the Letters' Content:

• Letter 1: The Nature of True Happiness (Sat Sukha):

  • Devchandrajina begins by clarifying that happiness derived from pleasant experiences (Shata Vedaniya Karma) is not true happiness.
  • He explains that Vedaniya Karma obstructs the soul's attribute of indivisibility. While its operation leads to the experience of pleasant or unpleasant material substances, in ultimate reality, the soul is not an enjoyer of matter.
  • Even the most exquisite material possessions cannot be truly enjoyed by the soul, and therefore, the happiness derived from them is not the soul's own.
  • The soul is the enjoyer only of its own infinite inherent qualities and states. The obstruction of this quality of enjoyment is due to the "Bhogantaraya Karma" (karma obstructing enjoyment).
  • Due to the partial subsidence of this karma, the soul, in a state of deluded consciousness, falsely believes it is experiencing happiness by enjoying material substances.
  • After attaining right faith (Samyak Darshan), the soul's perspective changes. Even while experiencing material states, there is a clear understanding that the soul is not the enjoyer.
  • Progressing further, the resultant virtuous states lead to the shedding of karma (nirjara). At the end of the twelfth spiritual stage (gunasthana), the complete destruction of Bhogantaraya Karma purifies the soul's inherent enjoyment quality.
  • The soul of a Kevali (omniscient being) enjoys its infinite self-qualities, and this enjoyment and bliss are natural, inherent, unbroken, and not karma-induced.
  • This infinite enjoyment is experienced through pure knowledge, which is supported by pure energy (virya). In this way, infinite qualities cooperate to experience the bliss of the soul.
  • Devchandrajina also elaborates on the nature of "Bhav Charitra" (inner conduct), stating that it involves knowledge that knows both the self and the other, but always remains within the soul's own boundaries. Steadfastness in one's own qualities and relish in enjoying them is considered Bhav Charitra.
  • Along with discussing natural happiness, Devchandrajina outlines the path for seekers to attain it. He suggests cultivating detachment (anasakt bhav) or equanimity (amaha dasha) and practicing the four Bhavnas (contemplations).
  • To remain equanimous amidst the diverse conditions of the world, he advises maintaining impartiality and compassion towards all beings, including the single-sensed (ekendriya). When one's own qualities are unobscured, one should cultivate joy (pramod bhavna). Towards fellow practitioners, one should always maintain friendliness and avoid focusing on the karmically-induced states of oneself or others.
  • This path is described as eternal and unchanging. Devchandrajina thus defines the ultimate goal and the means to achieve it.

• Letter 2: The Nature of Essential Non-Violence (Bhav Ahimsa):

  • This letter primarily focuses on the concept of "Bhav Ahimsa" (inner non-violence) and its clarification.
  • Devchandrajina, in his "Vichar Ratnasar Prashnottari," explains different types of Ahimsa:
    1. Swarup Ahimsa (Essential Non-Violence): Not causing harm to any living being. Also known as external Ahimsa or Yoga Ahimsa.
    2. Hetu Ahimsa (Intentional Non-Violence): Activities related to the protection of the six types of living beings (chhakay jiva).
    3. Anubandh Ahimsa (Connected Non-Violence): Renouncing violence due to the consequences of impure intentions like attachment, aversion, intense desires, and passions, to avoid severe karmic bondage.
    4. Dravya Ahimsa (Material Non-Violence): Renouncing the neglect of self-attention (anupayoga).
    5. Parinam Ahimsa (Resultant Non-Violence): Renouncing intentional harm caused with full awareness.
  • The text asserts that the root of violence lies in Anubandh Hinsa, which is the outcome of attachment and aversion. For a seeker to renounce violence and embrace non-violence, Anubandh Ahimsa is what brings about transformation.
  • As a seeker gradually abstains from attachment and aversion and practices Anubandh Ahimsa, essential non-violence (Swarup Ahimsa), intentional non-violence (Hetu Ahimsa), etc., naturally manifest in their life.
  • In response to a question about the nature of Ahimsa, Devchandrajina states that the essence of Ahimsa is Anubandh, experienced internally through consciousness and externally through material aspects. This is to be understood in relation to the spiritual stages of the Jina.
  • Thus, Devchandrajina prioritizes pure mental states in all aspects.

• Letter 3: The Path of Sadhana, the Nature of the Soul, Divinity (Dev Tattva), and Religion (Dharma Tattva):

  • All Souls are Like Siddhas:
    • The pure soul's qualities are unobscured. It naturally and unbrokenly enjoys the "Ananta Chatushtaya" – infinite knowledge, infinite perception, infinite bliss, and infinite energy. This is the soul's pure state, and all souls possess this same pure form.
    • The soul's infinite self-qualities have an eternal connection with its innumerable spiritual dimensions. The pure soul, being free from coverings, undergoes transformations in a pure state. In terms of potential and inherent nature, all souls are equal.
  • Dev Tattva (The Divine Principle):
    • Devchandrajina defines Dev Tattva as that which manifests through the contemplation of pure Dharma. It is the soul possessing infinite glories and having its infinite qualities manifest.
  • Dharma Tattva (The Principle of Religion):
    • The text quotes, "Vastvun swabhavo hi dharmah," meaning the inherent nature of a substance is its Dharma. The soul's infinite pure qualities like infinite knowledge are its inherent nature.
    • Devchandrajina exclusively expounds on pure Dharma. He states that anyone who considers external activities and practices (Yoga) as Dharma is devoid of true religion.
    • Any practice stemming from Yoga is not true Dharma, as it is not inherent in the Siddhas. Siddhas are free from the coverings of infinite Dharma. Therefore, virtuous actions arising from Yoga are not Dharma itself, but merely aids in manifesting pure Dharma.
    • Devchandrajina clarifies that even virtuous actions (shubhanukampa) can be conducive to Dharma only if they are focused on the true nature of the self. Otherwise, practices like austerities, penance, and self-discipline are merely causes for perpetuating the cycle of birth and death (samsara). Continuous awareness of the ultimate goal leads the seeker on the path of spiritual development.
  • The Path of Sadhana:
    • To manifest pure Dharma, one must meditate with reverence and devotion upon the pure soul, which is natural, eternal, singular, and the enjoyer of blissful knowledge.
    • Efforts should be made to align the soul's power, which has manifested through external influences, with the pure, untainted, and disease-free qualities of the Supreme Soul.
    • There should be a complete renunciation of impure influences that increase passions and desires, and one should become dependent on auspicious influences.
    • In Devchandrajina's words, renouncing material feelings is essential for manifesting the soul in its true form. This is the instrumental cause (nimitta karan). The soul's consciousness abiding in its own nature is the material cause (upadan karan).
    • To manifest this material power, one should serve the Supreme Soul, who is the embodiment of the Gem-Trio (Ratnatrayi) – right faith, right knowledge, and right conduct – which is absolute, supreme, majestic, and filled with blissful knowledge, being unborn, eternal, unshaken, pure, and blissful.
    • By taking refuge in the Supreme Soul as an instrumental cause, the seeker becomes self-reliant (swaroopalambi). To become self-reliant, taking refuge in the pure soul is fruitful. The self-reliant soul, through consistent effort, manifests its pure form.
    • Through this letter, Devchandrajina presents the path of Sadhana to seekers.

Critique (Samalochana): The first letter by Devchandrajina is particularly engaging for spiritually inclined individuals. He begins by acknowledging worldly happiness but quickly directs the reader's attention to spiritual bliss, indicating a desire to impart understanding of true happiness. The writer, Devchandrajina, even expresses curiosity about the physical well-being of the recipient, subtly hinting at the importance of spiritual happiness. The letters elaborate on the naturalness and self-sufficiency of spiritual bliss, contrasting it with the impermanence of karma-induced happiness.

Regarding non-violence, Devchandrajina emphasizes "Bhav Ahimsa" (inner non-violence) by highlighting the renunciation of attachment and aversion as the cause of karmic bondage, thereby giving special significance to Anubandh Ahimsa. He clearly defines the pure essence of the soul as the true spiritual path (Atmadharma) and reveals the royal road to attaining it, which is beneficial for all seekers.

Devchandrajina expertly harmonizes ultimate reality (nishchaya) and practical conduct (vyavahar) by setting the goal of obtaining pure Dharma and advocating for a life filled with friendliness, joy, compassion, and impartiality. For the authenticity of his subject matter, Devchandrajina cites various scriptures and texts like Bhagavati Sutra, Acharanga Sutra, Shraddhavidhi Prakaran, and Naya Rahasya.

The spiritual letters of Devchandrajina, much like the insightful "Mysterious Letter" of Pandit Todarmalji, can serve as catalysts for manifesting the soul's pure nature. Pandit Todarmalji's letter was addressed to brothers residing in Multan and contained profound, veiled messages. Pandit Todarmalji, a highly accomplished spiritual practitioner, lived around the same era as Devchandrajina.

These letters also offer insight into the intellectual curiosity and spiritual fervor of the lay followers of that time, who were deeply interested in profound subjects like Dravyānu yoga (the study of substances and their categories) and posed such insightful questions. The style of the letters reflects the spoken language of approximately 300 years ago. It's noted that the language in the second letter differs slightly from the other two. Following the conventions of letter writing, Devchandrajina observed etiquette, responded to questions, and conveyed instructive and beneficial messages.