Dharm Tattva Chintan Part 02

This is a comprehensive summary of the Jain text "Dharm Tattva Chintan Part 02" by Sheelchandrasuri, based on the provided pages. The book is a collection of essays and letters that explore various aspects of Jain philosophy and devotion, divided into three main sections: Bhakti Tattva (Essence of Devotion), Dharma Tattva (Essence of Dharma), and Guru Tattva (Essence of the Guru).

Overall Structure and Theme:

The book is the second compilation of "thought-provoking letters" by Vijayashilchandrasuri, following a similar publication released three years prior. It includes a mix of personal letters and other articles, categorized as follows:

1. Bhakti Tattva (Essence of Devotion): This section focuses on devotion to the divine, drawing inspiration from ancient hymns and writings. It includes essays on 'Aainnya' (a concept likely related to non-violence or non-attachment) and a tribute to Guru Gautamswami. While some are in letter format, others are standalone articles.
2. Dharma Tattva (Essence of Dharma): All the writings in this section are presented as letters, delving into core principles of Dharma.
3. Guru Tattva (Essence of the Guru): This section contains a mix of letters and other articles focused on the Guru. The author notes that the writings about the Guru express personal grief and emotions stemming from the separation from his Guru Maharaj. He expresses a lingering question about the appropriateness of sharing such personal sentiments but includes them due to a lack of a better solution, trusting the wisdom of readers to discern.

Key Content Summarized from the Provided Pages:

The provided pages primarily cover the Bhakti Tattva section, with a strong emphasis on the nature of devotion and the significance of pilgrimage sites, particularly Shatrunjay.

• Defining True Devotion (Page 7-8): The author begins by clarifying what true devotion (Bhakti) is, contrasting it with superficial displays often mistaken for devotion. These superficial acts include:

  • Spending excessive time in temples.
  • Loudly singing hymns and praises.
  • Creating disturbances with loud singing and rituals.
  • Showing off to impress others.
  • Performing actions that feed one's ego or pride.
  • Behaving piously in temples while acting otherwise outside.
  • Displeasing parents and family while being excessively devoted to deities or gurus.
  • Insisting on worshipping only one's chosen guru and avoiding others.

  The author asserts that true devotion is an internal feeling, a state of being, and an experience that cannot be bought, given, or earned through loud singing. It is rooted in love for the divine. This love doesn't stem from blind faith or adherence to specific sects but naturally leads one to appreciate virtues and wisdom wherever they are found.

• Shatrunjay and the Desire to Remain (Page 8-12): The text highlights Shatrunjay hill and its significance as a beloved pilgrimage site for devotees. The aspiration to reside on Shatrunjay or die there is expressed as a strong devotional wish. The author recounts the story of Minister Vastupala, who, overwhelmed by the sight of Lord Adinath, wished he could remain in the divine presence forever. Seeing birds flying around the temple, he expressed a wish to be born as a bird on Shatrunjay, to hear the devotees sing praises and thus spend eternity in devotion.

• The Poet Rishabhdas's Humble Request (Page 9-12): This section analyzes a devotional song by Rishabhdas, who expresses a deep yearning to be reborn as a peacock on Shatrunjay. The poet's desire is not merely for physical form but for the purpose that form would serve:

  • To dance and sing: The peacock's dance and song are seen as a way to express devotion and please the Lord.
  • To serve the Lord's purpose: The poet wishes to be a peacock to witness the grand processions (Sangh) and hear the hymns, using its natural beauty (spreading feathers as a canopy) to enhance the worship. This act of dance and beauty is believed to help shed karmic burdens.
  • Close proximity to the divine: The peacock's joy at seeing the Lord's idol mirrors the devotion of a 'chakora' bird to the moon. The poet wishes for the constant proximity and vision of the Lord.

• The Desire for One-Sensed Existence (Page 13-18): The text then shifts to another devotional poem, this time by Upadhyay Shri Samaysundarji. He expresses an even deeper, perhaps paradoxical, desire: to be reborn as a single-sensed being (like water) to constantly bathe the Lord's idol, thus shedding one's own karmic burdens. This highlights a devotion so profound that it seeks the most humble existence if it means perpetual service.

  • The poet first reiterates the desire to be a peacock but, anticipating potential refusal, immediately offers an alternative: to become cool water that nourishes trees and washes the Lord's form, thereby destroying harsh karma.
  • This desire for even a single-sensed existence for devotional purpose directly addresses the critics who deem worshipping idols as 'inert' and a waste of resources (water, flowers), leading to 'himsa' (violence). The poet argues that if a simple element like water can serve such a devotional purpose, then the concept of 'himsa' becomes irrelevant in this context. The true essence of devotion lies in the feeling and intention, not the literal act, and that even a single-sensed being can achieve complete surrender.
  • The poet further expresses a desire to be sandalwood or saffron, to be applied to the Lord's body, or to be a jasmine or malati flower worn on the Lord's head, thereby enhancing His beauty and serving Him.
  • Finally, the poet wishes to become inanimate objects like a mridanga (drum) or jhalar (cymbals) that produce sweet sounds when struck, thus glorifying the Lord. This transformation, though inanimate, would allow for constant service and proximity to the divine, ultimately leading to liberation (Shiva-pur). The ultimate realization is that only the Jinadeva is the true Lord and refuge, and service to Him is the path to freedom from the cycle of birth and death.

• The Lord's Compassion and Personal Plea (Page 19-25): The text continues with another devotional song, this time by Upadhyay Shri Yashovijayji, addressing Lord Rishabhdev. The poet addresses the Lord as the world-teacher, the first Tirthankara, and the first to take the vow of asceticism.

  • The poet acknowledges the Lord's immense compassion, citing His practice of daily charity (giving gold coins for a year) to alleviate suffering. He then poses a direct question: why does this Lord, who has the power to alleviate universal suffering, not show such mercy towards him, His humble devotee?
  • The poet clarifies his request: he doesn't seek material wealth, status, or possessions. His sole desire is the service of the Lord's lotus feet, which he finds most dear.
  • The poet expresses a deep internal struggle and unwavering commitment to the Lord, stating that all other worldly deities have been abandoned in favor of the Lord. He asserts that his mind is now fixed on the Lord, and he has accepted His command.
  • The poem concludes with a profound statement of faith: there is no other Lord like Him in the world, and therefore, his heart belongs only to Him. He attributes this unwavering devotion to the "broker of the heart," the mind itself, which, in its innocent wisdom, has chosen the Lord as the sole beloved.

• The Lord's Unique Ability and the Poet's Persistence (Page 26-36): The text further elaborates on the Lord's unique qualities and the poet's persistent devotion. The poet acknowledges the potential difficulty in fulfilling his earnest requests but expresses unwavering faith in the Lord's power.

  • The poet, through a series of options presented to the Lord, conveys his profound desire for union and service. He is willing to be anything – a peacock, water, sandalwood, a flower, or even a musical instrument – as long as it allows him to be in the Lord's presence and serve Him.
  • He emphasizes that the Lord's ability to grant liberation is undeniable. He is the supreme being, the remover of all afflictions, and the ultimate refuge. The poet's fervent plea is for the Lord to accept his devotion and grant him the ultimate boon of spiritual liberation.
  • The poems highlight the concept of premalakshana bhakti (devotion characterized by love), often found in Vaishnavism but also adopted by Jain poets who express intense personal love, longing, and even playful reprimands to the divine.

• Criticism of Superficial Devotion and Emphasis on Inner Feeling (Page 14-18): The text critiques those who believe in worshipping mere stone idols, claiming they lack consciousness. It argues that the emotional response to an idol proves its divine presence. The poet's plea to become water to bathe the Lord's idol underscores the idea that even in an inanimate form, complete surrender and devotion are possible, surpassing human limitations.

• The Poet Mohanvijayji's Playful Rebuke (Page 26-36): This section introduces the playful yet profound devotion of Poet Mohanvijayji. He addresses Lord Mahavir as a childhood friend who has attained divinity, while he himself remains in the cycle of birth and death.

  • The poet expresses a playful rebuke to the Lord for His apparent indifference, questioning why the Lord, who is omnipotent, doesn't acknowledge his devotion.
  • He articulates a deep desire for union with the divine, willing to be any object of worship to achieve this closeness.
  • The poems underscore the idea that while the Lord may be detached, the devotee's unwavering love and devotion can still reach Him, transforming the inanimate into the divine through heartfelt worship.

• The Power of Devotion and the Lord's Response (Page 42-46): The text continues to explore the transformative power of devotion, emphasizing how it can connect the devotee to the divine, regardless of the Lord's detached nature. The poet's surrender and fervent love are portrayed as a powerful force that draws the divine attention.

• The Nature of True Devotion vs. Superficial Rituals (Page 47-54): Poet Yashovijayji's devotional piece to Lord Dharmanath emphasizes the shift from outward rituals to inner devotion. He criticizes those who are overly focused on outward appearances and worldly desires, contrasting them with the true nature of devotion, which is love and surrender. The poet expresses his unwavering love for Lord Dharmanath, seeing Him as the source of all true desires and the ultimate refuge.

• The Concept of "Aijya" and Tirthankar's Compassion (Page 68-72): The text introduces the concept of "Aijya" (likely referring to auspiciousness, divine grace, or power) as a characteristic of Tirthankaras. This divine energy or power is said to manifest from their spiritual practice and devotion, influencing the world positively. The text details the "Kalyanaks" (auspicious events) associated with Tirthankaras, such as their conception, birth, initiation, and attainment of omniscience and liberation, highlighting their transformative impact on the universe.

• The Importance of the Guru (Page 75-82): The author dedicates a significant portion to the veneration of Guru Gautamswami. It explains his unique position as the primary disciple of Lord Mahavir, his immense knowledge, and his role in shaping Jain philosophy. The author highlights how Guru Gautamswami's devotion and teachings have been preserved through centuries of sajjhay (study), garba (devotional songs), and various forms of poetry. The text emphasizes the Guru's role as a guide, protector, and source of wisdom, crucial for navigating the complexities of spiritual life.

• The Guru-Disciple Relationship and its Nuances (Page 190-203, 210-218, 232-244): Several passages delve into the profound relationship between the Guru and the disciple. The author reflects on his personal experiences, the lessons learned from his Guru, and the importance of submission, humility, and unwavering faith in the Guru's guidance. The text acknowledges the Guru's role in shaping the disciple's character, correcting flaws, and guiding them towards spiritual growth, even through seemingly harsh methods (like discipline) that ultimately stem from immense compassion. The author expresses gratitude for his Guru's unwavering support and guidance, despite his own perceived shortcomings.

• The Nature of True Devotion and the Guru's Guidance (Page 141-143, 172-174, 182-184): The book touches upon the difference between superficial devotion and true devotion, emphasizing inner sincerity over outward display. It critiques the modern tendency to seek easy spiritual paths or to compromise on core principles for convenience. The author reflects on the importance of self-reflection, identifying one's flaws, and striving for inner purity, drawing parallels with the teachings of saints and the concept of 'manan' (contemplation).

• The Current State of Dharma and the Need for Conscientiousness (Page 110-113, 121-123, 131-133): The text expresses concern about the present state of religious practice, where worldly convenience and outward show often overshadow genuine spiritual pursuit. It critiques the commercialization of religious activities and the dilution of traditional practices, highlighting the erosion of respect for established norms and the potential negative consequences for the future of Jainism. The author calls for a return to genuine devotion, adherence to scriptures, and respectful conduct towards the Guru and the Sangha.

Overall Impression:

"Dharm Tattva Chintan Part 02" appears to be a deeply devotional and philosophical work, reflecting the author's personal spiritual journey and reflections. It emphasizes the profound nature of devotion, the significance of pilgrimage, the paramount importance of the Guru, and the inner transformation required for spiritual progress. The author's introspective style, mixed with devotional poetry and personal anecdotes, aims to guide readers towards a deeper understanding and practice of Jain principles.