Dharm Sadhna Ke Tin Adhar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dharm Sadhna ke Tin Adhar" by Devendramuni, in English:

The book "Dharm Sadhna ke Tin Adhar" (The Three Pillars of Religious Practice) by Upacharya Shri Devendramuni, a prolific and learned scholar, explores the fundamental bases of Jain Dharma and philosophy. After understanding what Dharma and philosophy are, it becomes essential for any seeker to know their root or origin. By examining Jain literature, the author identifies three prominent views presented by ancient Jain Acharyas regarding the foundation of Dharma:

Dayā (Compassion/Mercy): According to the Digambara Acharya Jinsen, the root of Dharma is compassion or mercy towards all beings, referred to as "Anukampa" (sympathetic kindness).
Samya_gdarshan (Right Faith/Perception): The Tirthankaras, in their teachings, have emphasized that Dharma begins with Samya_gdarshan. This principle is clearly articulated by the spiritualist Acharya Kundkund.
Vinay (Humility/Respect): The Shvetambara Acharya Shyyambhav, in the "Dashvaikalik" scripture, states that the root of Dharma is Vinay, as through Vinay, liberation (Moksha) is attained.

The book then elaborates on each of these foundational principles:

1. The Essence of Dayā (Compassion): Acharya Padmanandi strongly supports Acharya Jinsen's view, calling 'Prānidaya' (compassion for living beings) the root of the 'tree of Dharma.' He considers it the chief vow among all vows and a treasure trove of wealth and virtues. True followers of Jainism must possess compassion because the core intention behind every Tirthankara's sermon is to guide suffering souls towards the same path of liberation that they themselves have achieved. Compassion is not an external quality but an inherent, fundamental attribute of consciousness itself, not born of the earth or any material substance.

The term 'Anukampa' is used synonymously with compassion or mercy in Jainism, with Acharyas providing different interpretations. Acharya Malayagiri defines it as a trembling or movement of the heart after witnessing the suffering of another being. Acharya Hemachandra defines it as the desire to alleviate the suffering of the distressed without any partiality.

Anukampa is further classified into three types:

Dharmānukampā: Compassion towards ascetics (Munis) who are practicing strict vows. This manifests as supporting them with food, shelter, medicine, and helping them overcome difficulties or guiding them if they are lost. Praising their virtues and seeking their company is also considered Dharmānukampā.
Mishrānukampā: Compassion towards householders who may be compassionate but do not fully grasp the essence of Dharma, or towards those who follow other faiths or false gurus. It also extends to householders who show compassion towards followers of other religions.
Sarvānukampā: Compassion shown equally towards all beings, without discrimination, regardless of their spiritual inclination. Both righteous (Samyagdrashți) and unrighteous (Mithyādrashți) individuals can exhibit Sarvānukampā.

In essence, if the object of compassion is related to the religious field, it's Dharmānukampā. If it's someone who is partially restrained ('Sanyatāsanyat'), it's Mishrānukampā. And if compassion extends to all beings, it is Sarvānukampā. The author concludes that 'Daya,' 'Karuna,' and 'Anukampa' are essentially the same, representing an inherent quality of the soul that emerges with favorable circumstances.

2. Samya_gdarshan (Right Faith/Perception): Acharya Kundkund considers Samya_gdarshan as the foundation of Dharma, as without it, true knowledge and conduct are not possible, and liberation remains unattainable. Jain Acharyas define Samya_gdarshan in various ways:

Umaswati: Faith in the true nature of reality (Tattvarthas), which includes the seven principles: Soul (Jiva), Non-soul (Ajiva), Influx (Asrava), Bondage (Bandha), Stoppage (Samvara), Extinction (Nirjara), and Liberation (Moksha).
Other Acharyas: Faith devoid of prejudice towards substances, or faith in the true form of things. Some define it as discerning the worthy and unworthy aspects of principles, while others call it 'Tattvaruchi' (liking for the principles).
Niyamsara: Faith in the Aptas (worthy beings), Agamas (scriptures), and Tattvas (principles).
Ratnakarandak Shravakachar: Faith in the true Dev (God), Shastra (scriptures), and Guru, free from three types of delusion and eight types of pride, along with eight supporting virtues.

The author categorizes the descriptions of Samya_gdarshan into three groups: faith in Tattvarthas, faith in Dev, Shastra, and Guru, and faith in the pure soul after discriminating between the self and the non-self. The book clarifies that faith in Aptas, Agamas, and Tattvas encompasses the first two categories. While 'Tattvaruchi' is mentioned, the author argues that true liberation involves detachment, not mere liking. Therefore, 'Tattvaruchi' or 'Ateendriya Sukha ki Ruchi' (liking for transcendental happiness) or 'Shuddhatma Ruchi' (liking for the pure soul) should be understood in a more profound sense, and when used, it's from a conventional perspective ('Apachāra-vay').

The interconnectedness of these aspects is highlighted: faith in the pure form of Tirthankaras implies faith in the Tattvas, and faith in the Tattvas (especially Moksha) necessitates faith in Tirthankaras, as attaining Moksha is impossible without first becoming an Arhant. Similarly, faith in true Gurus (those who practice Samvara and Nirjara) implies faith in these principles, and vice-versa. Faith in true Dharma (Ahimsa, free from passions) is also crucial. The author emphasizes that a true follower of Samya_gdarshan has a faith that a deluded person cannot possess.

3. Vinay (Humility/Respect): Vinay is described as essential for gaining knowledge, purifying conduct, and achieving perfect religious practice, ultimately leading to the bliss of liberation. The 'Dashvaikalik' scripture calls it the 'ultimate root of Dharma.' The book mentions that various scriptures detail different types and aspects of Vinay.

The Bhāv Pāhuḍ advises ascetics to practice five types of Vinay with mind, speech, and body, as those lacking Vinay cannot achieve liberation. These five types are:

Darshan Vinay: Humility related to right faith.
Gyan Vinay: Humility related to right knowledge.
Charitra Vinay: Humility related to right conduct.
Tapa Vinay: Humility related to austerity.
Upchar Vinay: Conventional humility or respect.

These five are considered the vehicles to the path of liberation. The Bhagvati Aradhana and Vasunandi Shravakachar elaborate on the virtues gained from Vinay, which lead to worldly and spiritual well-being. Pandit Asha Dhar summarizes that the essence of human existence, lineage, and even the teachings of the Jin Agamas culminates in Vinay, which illuminates the virtues of noble individuals.

The author questions whether Vinay, while aiding worldly gains, also plays a role in the path to liberation. While the direct connection of Vinay to liberation might seem less obvious than that of Samya_gdarshan, Samya_gnan, and Samya_kchāritra (the Three Jewels of Jainism), the author argues for its crucial, albeit indirect, role. Perfecting the Three Jewels requires comprehensive study, reflection, and contemplation of scriptures. This, in turn, requires proper guidance from a true Guru, whose mastery is paramount. Devotion and humility towards such a Guru ('Guru-bhakti' or 'Guru-vinay') are essential. Guru-bhakti destroys ignorance, leading to the rise of Samya_gnan, which strengthens conduct and ultimately leads to liberation. Thus, Guru-vinay is considered a direct cause of liberation. Similarly, the other forms of Vinay (Darshan, Gyan, Charitra) are also directly linked to Moksha. This is why Vinay is called the 'root of Dharma' in scriptures like the Dashvaikalik.

Vinay is generally defined as respecting venerable beings. More specifically, it involves showing proper respect and service to the means of liberation (Samya_gnana etc.) and their practitioners (Gurus), as well as the cessation of passions. Humility towards those possessing the Three Jewels, towards those of superior qualities, and towards the senses are all forms of Vinay.

Some Acharyas define Vinay differently:

The pure state of consciousness resulting from Darshan, Gyan, and Charitra is Vinay.
Vinay is that which destroys the impurities of karma.
Vinay is the removal of transgressions (Aticharas) in Gyan, Darshan, and Charitra.
The purification of one's inherent Three Jewels is Nishchay Vinay (ultimate Vinay).
The results arising from devotion to the Gurus who are the basis of these are Vyavahar Vinay (conventional Vinay).

A simpler definition states that Vinay is the effort made by one seeking liberation to rectify any shortcomings in Samya_gdarshan, Samya_gnan, Samya_kchāritra, and Samya_k_tapa. 'Vinayāchāra' is the continuous effort, without hiding one's capacity, to offer devotion according to one's strength.

The author concludes that the perceived contradiction between Acharya Jinsen (Dayā), Kundkund (Samya_gdarshan), and the Dashvaikalik (Vinay) as the root of Dharma is superficial. This difference in perspective is not a point of contention but rather an understanding of different approaches to spiritual practice. Whether one perfects their character through compassion, elevates themselves through right perception, or purifies their thoughts and actions through humility, all three paths lead to understanding and embodying the essence of Dharma. Getting caught up in debate over these differing views would be like piercing the heart of Dharma, as compassion, right faith, and humility all possess the inherent power to guide the practitioner to the door of Dharma.

The text ends with a quote highlighting that Dharma is that which involves detachment from worldly pleasures, renunciation of passions, love for virtues, and diligence in actions, leading to the bliss of Moksha.