Drushtino Vishay - Book Summary

This document is a Gujarati translation and compilation of lectures by Dr. Pandit Hukumchand Bhariilla, presented as a textbook titled "Drushtino Vishay" (The Subject of Vision). It is published by Pujya Shri Kanjiswami Smarak Trust, Devlali, as the 87th volume in their series honoring Pujya Kahan Gurudev. The compilation is done by Rajnibhai Gosaliya.

The core theme of the book revolves around understanding the true "Subject of Vision" in Jain philosophy, which is the pure, omniscient, eternal, and unchanging soul (ātman). The book emphasizes that realizing this true self is the key to attaining samyakdarshan (right faith/vision) and ultimately liberation.

Here's a breakdown of the key concepts and themes covered:

1. The Essence of "Drushtino Vishay" (The Subject of Vision):

It refers to the true nature of the soul, which is described by various terms like the "trikalī dhruv Bhagavān ātmā" (eternal, unwavering, divine soul), the knower (jnāyakabhāv), the ultimate causal soul (kāraṇaparamātmā), and the causal Samaysār.
It is the object of one's faith, knowledge, and meditation.
The book argues that the inability to attain samyakdarshan often stems from a misunderstanding of this "Subject of Vision," particularly regarding how paryāyas (modes/states) relate to the dravya (substance/essence).

2. The Distinction Between Dravya and Paryāy:

A significant portion of the book is dedicated to clarifying the subtle difference between dravya (the eternal essence) and paryāy (transient states or modifications).
The "Subject of Vision" is the dravya, which is eternal, unchanging, and pervades all space and time.
Paryāyas are the modifications of the dravya. The book elaborates on various types of paryāyas, including:
- Kāl-paryāys: Modifications related to time (past, present, future states).
- Bhāv-paryāys: Modifications related to qualities or dispositions (like knowledge, perception, affection, aversion).
- Kṣetra-paryāys: Modifications related to space (though the emphasis is on the kṣetra itself as an unbroken essence).
- Specific paryāyas: Such as the states of being attached to worldly things (wife, son, house), emotions (attachment, anger), and even pure states like samyakdarshan, jnān, and charitra.
The core argument is that while the dravya is the ultimate reality and the "Subject of Vision," specific paryāyas (especially those involving attachment or distinction) are to be excluded from the dravya when establishing the true vision of the self.

3. The Role of Nayas (Standpoints):

The book extensively discusses the concept of nayas, particularly dravyaarthik (substance-oriented) and paryāyaarthik (mode-oriented) nayas.
Dravyaarthik nay focuses on the general, eternal, unbroken, and unified aspects of a substance. This is the dravya that is the "Subject of Vision."
Paryāyaarthik nay focuses on the specific, transient, broken, and manifold aspects (the paryāyas). These are generally excluded from the ultimate "Subject of Vision."
It is emphasized that nayas are tools for understanding, not the ultimate reality itself. The goal is to transcend them.

4. The "Swachatushṭaya" (Fourfold Self-Essence):

The book explains that every substance is characterized by four aspects: Dravya (substance), Kṣetra (space/region), Kāl (time), and Bhāv (quality/state).
The "Subject of Vision" (the soul) is eternal (trikālī), pervades all space (asankhyapradēśī), has unbroken qualities (anantguṇātmak), and is a unified essence (ek).
The discussion clarifies that while paryāyas might involve distinctions in time (kāla-bhed) or qualities (bhāv-bhed), the underlying essence of dravya, kṣetra, kāl, and bhāv remains unbroken and unified from the dravyaarthik perspective. The book particularly stresses that the unbroken nature of time (kāla-akhanḍatā) is crucial and is not negated by excluding specific paryāyas.

5. Key Arguments and Examples:

Sculptor Analogy: The book uses the analogy of a sculptor creating a statue from a block of stone. The sculptor first envisions the perfect statue in their mind (the "Subject of Vision") before carving. Similarly, one must first clearly envision the pure soul to realize it.
Taj Mahal Analogy: While less perfect than the sculptor analogy, the Taj Mahal's conceptualization before construction is also used.
Rejection of Worldly Attachments: The book stresses that anything other than the pure soul, including loved ones, possessions, and even one's own physical body, must be seen as external to the true self. Even the Panch Paramesṭhi (five supreme beings) are to be recognized as distinct from the soul, though revered.
Distinguishing Between Anvay and Vyatirek: The book delves into the concepts of anvay (unity, continuity) and vyatirek (difference, separation). The dravyaarthik perspective focuses on anvay (e.g., the unbroken flow of time, the unity of space, the continuity of qualities), while the paryāyaarthik perspective focuses on vyatirek (e.g., distinct time-states, separate qualities, differences in spatial extension). The "Subject of Vision" is rooted in anvay.
The Nature of "Nitya" and "Anitya": The book clarifies that "eternal" (nitya) doesn't just mean "never changing" but also includes the "eternal continuity of change" (pravāhaṅkī nirantarata). The soul is eternally unchanging in its essence but constantly undergoes modifications (paryāyas).
The Importance of Correct Understanding: The book reiterates that many people fail to achieve samyakdarshan due to subtle errors in understanding the "Subject of Vision," often mistaking the exclusion of paryāyas for the exclusion of time or qualities themselves.

6. The Goal: Samyakdarshan and Self-Realization:

The ultimate aim of understanding the "Subject of Vision" is to establish one's identity with the pure soul.
This realization leads to samyakdarshan (right vision), samyagnān (right knowledge), and samyakchāritra (right conduct), paving the path to liberation.
The book emphasizes that this is not about "doing" something but about "being" and "realizing" what already is. The process involves careful study, contemplation, and firm decision-making (nirṇaya), leading eventually to automatic realization (karaṇalabdhi).

7. Textbook Structure and Resources:

The book is structured as a textbook with chapters covering the introduction, Swachatushṭaya, the concept of Dravya and its general aspects, the unbroken nature of space, time, and qualities, how paryāyas are involved and excluded, the role of the soul in the tattva system, and concluding remarks.
It also includes appendices with explanations of pramāṇajñān, śrutajñān, nayas, dravyaarthik, and paryāyaarthik nayas, and a question-and-answer section (jñānagoṣṭhi).
The book concludes with an "Examination Paper" to test the reader's understanding of the concepts.

In essence, "Drushtino Vishay" is a profound exposition on identifying and realizing the eternal, unbroken essence of the soul, differentiating it from its transient states, and the crucial role of correct understanding and vision in the Jain path to liberation.