Dwatrinshada Dwatrinshika Prakran Part 7

Here's a comprehensive summary of the Jain text "Dwatrinshada Dwatrinshika Prakran Part 7," based on the provided pages:

Book Title: Dwatrinshada Dwat A Trishika Prakran Part 7 Author(s): Yashovijay Upadhyay, Yashovijay of Jayaghoshsuri Publisher: Andheri Gujarati Jain Sangh Catalog Link: https://jainqq.org/explore/004944/1

Overall Context: This text is the seventh part of a larger work titled "Dwatrinshada Dwatrinshika Prakran" (also known as "Dwatrinshika Prakran" or colloquially "Battis-Battisi" in Gujarati, meaning "Thirty-Two-Thirty-Two"). The title originates from the fact that the work contains thirty-two chapters, and each chapter comprises thirty-two verses. The primary focus of this work is on Yoga and Spirituality. The current volume (Part 7) contains the commentary on the 27th to 30th "Battisi" (chapters). The text is a detailed commentary and explanation, aiming to make the profound concepts of Yoga and Spirituality, as expounded by the author Upadhyayji Maharaj, accessible in simpler, modern language.

Key Contributors and Blessings: The publication includes divine blessings and dedications:

• Divya Ashish (Divine Blessing): From Acharyadev Shrimad Vijay Bhuvan Bhanusurishwarji Maharaj, the Sanghhitachintak and Nayavisharad.
• Krupadiṣṭi (Merciful Glance): From Acharyadev Shrimad Vijay Jayaghoshsurishwarji Maharaj, the Gachhadhipati and Gitarthshiromani.
• Nayalata Tikakar, Dwatrinsika Prakash Vyakhyakar, Sampadak (Commentator of Nayalata, Explainer of Dwatrinsika Prakash, Editor): Muni Yashovijay, disciple of Panyas Prawar Shrivishwakalyanvijayji Ganivar.
• Publisher: Andheri Gujarati Jain Sangh, Mumbai.
• Researchers: Acharyadev Shrimad Kulchandrasurishwarji Maharaj, Panyas Prawar Shrimad Punyaratnavijayji Ganivar, and others.

Part 7 Content Summary (Chapters 27-30):

The preface and summaries within the text provide detailed insights into the content of these chapters:

• Chapter 27: Bhikshu Dwatrinshika (The Ascetic/Monk):

  • This chapter elaborates on the nature of a Bhikshu (monk/ascetic).
  • It describes the Bhikshu as one who practices unwavering celibacy, is devoted to the guru's words, adheres to the great vows, refrains from using alms as a means of accumulation, is free from passions, abandons possessions and worldly connections, observes proper conduct without craving or curiosity, is detached from the body, controls hands, feet, and speech, is victorious over senses, and desires no honor or worship.
  • It discusses various synonyms for a Bhikshu and their etymologies, such as 'Yati' (one who practices restraint), 'Shaana' (one who is pure), 'Brahmin' (due to pure celibacy), 'Dravya Bhikshu' (materially mendicant), and 'Bhava Bhikshu' (spiritually mendicant).
  • The chapter emphasizes the high moral and spiritual caliber of a Jain sadhu, proving they are far superior to beggars and worldly individuals. It highlights their protection of six-lived beings, observance of great vows, tolerance of hardships, and detachment from the body even in illness.
  • It contrasts the spiritual seeker (Bhava Bhikshu) with those who are not true monks, defining the characteristics of a genuine Bhikshu through virtues like equanimity, detachment, observance of vows, penance, forgiveness, humility, contentment, tolerance, lack of dependency, and diligence.
  • The text refutes the notion of Jain sadhus being beggars, establishing them as highly evolved human beings and supreme practitioners.

• Chapter 28: Diksha Dwatrinshika (Initiation):

  • This chapter expands on the concept of initiation ('Diksha').
  • It explains the etymological meaning of 'Diksha' as that which bestows welfare ('Di' - to give) and destroys misfortune ('Ksha' - to destroy).
  • It discusses the qualifications for initiation, the different types of initiation (Nam-Diksha, Sthapana-Diksha, Dravya-Diksha, Bhava-Diksha), and the importance of remembering the virtues associated with the name given.
  • It highlights that initiation leads to the destruction of passions and the attainment of spiritual health.
  • The author addresses the opposition to initiation by modern atheists who claim that liberation is impossible in this era due to laxity in practice and diminished spiritual fervor. The text offers a solution by stating that even with devotion and respect towards a good Guru, one can attain quick liberation, even if the spiritual practices of the Tirthankaras' era are not fully attainable today.
  • It delves into the concepts of forgiveness (Upakar-kṣamā, Apkār-kṣamā, Vipāk-kṣamā, Vachan-kṣamā, Dharma-kṣamā), actions of affection and devotion (Priti-Anuṣṭhān, Bhakti-Anuṣṭhān), and the results of adhering to true teachings (Vachan-Anuṣṭhān, Asaṅga-Anuṣṭhān).

• Chapter 29: Vinaya Dwatrinshika (Humility/Respect):

  • This chapter provides guidance on the importance of humility and respect ('Vinaya').
  • It explains the etymology of 'Vinaya,' its various types, the fruits of practicing it, its necessity, and its glory.
  • It emphasizes that initiation ('Diksha') can only be successful if it is imbued with humility; otherwise, arrogance and self-will lead to failure.
  • It details the fifty-two types of Vinaya, stemming from respect, admiration, praise, and avoidance of offense towards thirteen entities (Arihant, Siddha, Kula, Acharya, Upadhyay, Sthavir, Gana, Sangha, Kriya, Dharma, Jnana, Jnani, Gani).
  • It stresses that disrespecting even one of these entities constitutes disrespect towards all, leading to the burning of the qualities of others. It highlights that even a Vidyaguru (teacher of knowledge), who imparts even a single verse, deserves eternal respect and humility from mind, speech, and body. The text warns that neglecting the Vidyaguru after completing studies leads to the loss of accumulated merit.
  • It argues that Jin-Shasan cannot flourish without Vinaya, likening it to a tree needing water to grow. It states that disrespect leads to suffering, while humility brings happiness in this world and the next.
  • The chapter discusses the importance of four types of Samadhi (equanimity) for attaining spiritual knowledge: Vinaya-Samadhi, Shruta-Samadhi, Tapa-Samadhi, and Achara-Samadhi.

• Chapter 30: Kevali Bhukti Vyavasthapan Dwatrinshika (On the Eating Habits of Kevalins):

  • This chapter engages in a detailed discussion and refutation of the Digambara viewpoint that Kevalins (omniscient beings) do not partake in Kaval-aahar (eating solid food).
  • The author presents the Digambara arguments, such as Kevalins being free from eighteen defects (including hunger), being fully accomplished ('Krutakrutya'), and not having desires. The Digambara perspective argues that Kevalins do not eat because they are free from hunger and desire, are already fully accomplished, and their bodies are 'Param-Audarik' (supremely subtle bodies) which do not require food. They also cite the absence of hunger as proof of their omniscient state.
  • The author meticulously refutes each of these arguments using logic, scriptural references from Jain Agamas, and cross-references to other philosophies.
  • Key Refutations include:
    • Defects: The eighteen defects are mostly related to Ghātikarma (karma that obscures soul's qualities). Hunger is an aspect of Aghātikarma (karma that does not obscure qualities). Since Aghātikarma is not entirely destroyed in the Kevalin state, hunger can still exist.
    • Krutakrutya: Kevalins are only partially accomplished ('Krutakrutya') because Aghātikarma still exists. Fully accomplished beings are the Siddhas.
    • Desire: Desire for food does not equate to worldly attachment; it's a natural bodily function.
    • Param-Audarik Body: The nature of the Kevalin's body and its sustenance is a complex topic, but the text argues against the notion that it necessitates the absence of eating.
    • Perishability of Arguments: The author systematically dismantles the Digambara arguments, pointing out contradictions and flaws in their reasoning regarding the nature of karma, body, desire, and liberation.
  • The chapter strongly advocates for the Jain perspective that Kevalins, while spiritually liberated, can still partake in food, and this act does not diminish their omniscience or spiritual status. The arguments presented highlight the inadequacy of the Digambara viewpoint and support the Shwetambara understanding.

Overall Theme: The "Dwatrinshada Dwatrinshika Prakran" aims to provide a comprehensive exposition on Yoga and Spirituality within the Jain tradition. Part 7, focusing on the ascetical life, initiation, humility, and the nature of omniscience, serves to elucidate fundamental Jain principles and address potential misconceptions or opposing views. The commentary by Muni Yashovijay is praised for its clarity, making complex philosophical and yogic concepts accessible to a wider audience. The work is presented as a guide for spiritual seekers to navigate the path to eternal bliss and ultimate liberation.