Jivdaya Ek Parishilan - Book Summary

Here is a comprehensive summary of the provided Jain text, "Jivdaya Ek Parishilan" by Bansidhar Pandit, focusing on the different types and aspects of Jivdaya (compassion for living beings):

The book "Jivdaya Ek Parishilan" by Bansidhar Pandit, as presented in the provided text, delves into a profound analysis of Jivdaya, categorizing it into three distinct types and explaining their significance within Jain philosophy.

Three Types of Jivdaya:

Jivdaya as a Form of Merit (Punybhav):
- This type of Jivdaya is characterized by its connection to positive karma accumulation.
- It is considered a cause of asrava (influx of karma) and bandha (bondage of karma).
- It is not directly a cause of samvara (cessation of karma) or nirjara (shedding of karma).
- This Punybhav-based Jivdaya serves as a precursor to the generation of Jivdaya in its vyavahar dharma (practical religious conduct) form.
Jivdaya as the Pure, Inherent Nature of the Soul (Nishchay Dharma):
- This is Jivdaya in its absolute, essential form, rooted in the soul's pure nature.
- The text cites the Dhavala text (Book 13, p. 362) stating, "Karuna is the soul's nature; therefore, its being caused by karma is contradictory." This highlights its inherent, uncaused nature.
- However, this innate Jivdaya has been distorted since time immemorial by the influence of deluding karma (Mohaniya Karma), particularly the anger (krodha) dispositions.
- When these anger dispositions are pacified, destroyed, or partially destroyed (upsham, kshaya, or kshayopasham) in the appropriate manner, the soul's pure nature, including Jivdaya, is revealed.
- This Nischay Dharma Jivdaya is not a cause of asrava or bandha because it is the soul's pure nature and does not attract karma.
- It is also not a cause of samvara or nirjara in itself, as its manifestation follows the processes of samvara and nirjara.
Jivdaya as Practical Religious Conduct (Vyavahar Dharma):
- This type of Jivdaya is defined as virtuous activity (Shubh Pravritti) that arises from the cessation of unvirtuous activity (Adhaya asubha Pravritti), which includes unkindness and violence.
- This form of Jivdaya is supported by scriptural evidence.
- Its classification is dual:
  - As a cessation from unvirtuous activity, it leads to samvara and nirjara.
  - As a virtuous, meritorious activity, it also leads to asrava and bandha.
- Crucially, this Vyavahar Dharma Jivdaya, by leading to the cessation and shedding of karma, ultimately becomes the cause for the emergence of Nischay Dharma Jivdaya (the soul's pure nature).

Detailed Explanations:

Punybhav Jivdaya: Both embodied (bhavya) and unembodied (abhāvya) souls, due to misapprehensions and ignorance, engage in unkind activities (adya) driven by attachment. Sometimes, for worldly gain, they also perform kind, meritorious activities (dya, punya). When these souls begin to engage in virtuous acts with right understanding and proper conduct, a sense of aversion towards unkind actions develops. This turn leads to the complete cessation of unkind actions, thus establishing the Punybhav Jivdaya as the origin of Vyavahar Dharma Jivdaya.
Nischay Dharma Jivdaya: This type of Jivdaya only occurs in embodied (bhavya) souls. Its emergence is progressive, occurring with the pacification, destruction, or partial destruction of the anger dispositions (krodha, mana, maya, lobha) associated with the different types of deluding karma: anantanubandhi, apratyakhyanavaran, pratyakhyanavaran, and sanjvalana. This process unfolds through various stages of spiritual progress (gunasthanas), from the fourth to the ninth gunasthana. The development of karan labdhi (the capability for spiritual advancement) is essential for this transformation.
Vyavahar Dharma Jivdaya: This is the practice of virtuous activities (mental, verbal, and physical) that arises from the cessation of unvirtuous activities (mental, verbal, and physical) through mind-control (manogupti), speech-control (vachangupti), and body-control (kayagupti). This cessation from unkind actions, leading to kind actions, is Vyavahar Dharma Jivdaya. It is the basis for the development of the five essential labdhis (kshayoapsham, vishuddhi, deshna, prayoga, and karana labdhi) in bhavya souls, which are prerequisites for the manifestation of Nischay Dharma Jivdaya. Even some unembodied (abhāvya) souls might practice Vyavahar Dharma Jivdaya to some extent, but due to their inherent nature, they cannot attain the karana labdhi and thus cannot achieve Nischay Dharma Jivdaya.

Analysis of Energies (Shakti) and Activities:

Bhavavati Shakti (Consciousness/Mental Power): This power manifests in the heart as faith (right or wrong) and in the brain as knowledge (right or wrong). Its distortions lead to harmful mental, verbal, and physical activities.
Kriyavati Shakti (Active Power): This power manifests as mental, verbal, and physical activities. These can be:
- Meritorious (Punya) and Virtuous (Shubh): Actions performed for the welfare of others.
- Sinful (Papa) and Unvirtuous (Ashubh): Actions performed with selfish intent or for harm.
- Controlled Activities: Cessation from sinful activities through guptis.
- Pure Activities: Activities free from both merit and demerit, leading to ultimate liberation.

Classification of Activities:

Sankalpi Papa (Intentional Sins): These are worldly activities driven by attachment, delusion, possessiveness, hatred, and aversion, causing harm to oneself and others (e.g., violence, falsehood, theft, excessive consumption).
Arambhi Papa (Initiatory Sins): These are unavoidable activities performed due to circumstances or to sustain life (e.g., livelihood, family support, protection of society). While they are considered "worldly," they can become Sankalpi Papa if done with excessive attachment.
Punya (Merit): These are actions performed for the welfare of others. They can be driven by worldly self-interest or by a sense of duty. Duty-bound meritorious actions are considered true merit and lead to the well-being of others. Worship, study, contemplation, service to gurus, vows, and austerities are also included. Even "Arambhi Papa" can be considered Sankalpi Papa if performed with attachment, and "Punya" can be Sankalpi Papa if done with ego.

Jivdaya in Action:

The text clarifies that Jivdaya (kindness) is performed with the intention of benefiting others and is considered meritorious. Conversely, adya (unkindness) is performed with the intention of harming others and is classified as Sankalpi Papa. Actions that may inadvertently harm others, even if motivated by self-interest, are also considered adya.
Crucially, Vyavahar Dharma Jivdaya is achieved when virtuous actions are performed with complete cessation from Sankalpi Papa. This cessation, through guptis, is what allows for the development of the labdhis necessary for spiritual progress.
The text also emphasizes the role of yoga (mental, verbal, and physical activities) as the direct cause of karma influx and bondage. The cessation of yoga is the cause of samvara and nirjara.

Conclusion on the Meaning of "Suh-Suddh Parinamen" (Virtuous-Pure States):

The author interprets the phrase "Suh-Suddh Parinamen" from Acharya Virsena's commentary on Jayadhavala's Mangalacharan. "Suh" (virtuous) refers to the virtuous activities of the Kriyavati Shakti (cessation of unvirtuous actions and performance of virtuous ones). "Suddh" (pure) refers to the pure states of the Bhavavati Shakti which are a result of the pacification of Mohaniya Karma. The author argues that "Suh" cannot solely refer to meritorious (punya) actions because they lead to karma bondage. Instead, it refers to virtuous actions performed after renouncing unvirtuous ones. The pure states of Bhavavati Shakti are not directly causes of karma bondage or liberation; rather, it is the Kriyavati Shakti's yogic activities and their cessation that directly influence karma.

Overall Takeaway:

The book systematically explains that Jivdaya is multifaceted. It can be a meritorious act that leads to karma accumulation, a pure, inherent nature of the soul that is revealed through spiritual progress, or a practical way of life that leads to the cessation of harmful activities and eventual liberation. The ultimate goal is the manifestation of Nischay Dharma Jivdaya, which is facilitated by the rigorous practice of Vyavahar Dharma Jivdaya. The text highlights the importance of right understanding, conduct, and the control of mental, verbal, and physical activities in achieving true Jivdaya and spiritual advancement.