Jivdaya Ka Vishleshan

Here's a comprehensive summary in English of the provided Jain text "Jivdaya ka Vishleshan" (Analysis of Compassion for Living Beings) by Bansidhar Pandit:

The text discusses the concept of Jivdaya (compassion for living beings) in Jainism, categorizing it into three types and elaborating on their nature, cause, and effect.

Three Types of Jivdaya:

1. Jivdaya as Pure Merit (Punyabhav Roopa):

   • This type of compassion is characterized by a virtuous state of mind.
   • It falls under the categories of Asrava (influx of karma) and Bandha (bondage of karma).
   • It does not fall under Samvara (cessation of karma) or Nirjara (shedding of karma).
   • Crucially, this punyabhav roopa Jivdaya is the cause for the origin of the second type, Vyavahar-Dharma roopa Jivdaya (compassion as ethical conduct).

2. Jivdaya as the Pure Nature of the Soul (Nishchay Dharma Roopa):

   • This is compassion as the inherent, pure nature of the soul itself.
   • The text cites a passage from the Dhavala commentary (Book 13, page 362): "Karuna jivasvabhavarah karmajjanitadvirodha" (Compassion is the soul's nature, hence its origination from karma is contradictory).
   • While it is the soul's inherent nature, this innate compassion has been obscured and distorted since time immemorial due to the influence of Mohaniya Karma (delusion-causing karma).
   • When it manifests in its pure form through the upashama (subsiding), kshaya (destruction), or kshayopashama (partial destruction and subsiding) of those specific karmic dispositions, it attains the status of Nishchay Dharma.
   • This pure, inherent compassion does not cause asrava or bandha because it is the soul's own nature. It also doesn't fall under samvara or nirjara because its manifestation follows or is a result of samvara and nirjara.

3. Jivdaya as Ethical Conduct (Vyavahar Dharma Roopa):

   • This type of compassion is defined as the virtuous, auspicious activity that arises from abstaining from non-compassionate, inauspicious activities (adayarup ashubh pravrutti se nivrutti purvak hone wali daya rup shubh pravrutti).
   • It is supported by scriptural evidence.
   • It falls under samvara and nirjara because it represents abstinence from inauspicious activities.
   • It also falls under asrava and bandha because it is a virtuous, meritorious activity (punyapravrutti).
   • This Vyavahar Dharma roopa Jivdaya serves as the cause for the manifestation of the Nishchay Dharma roopa Jivdaya (pure, inherent compassion) by contributing to the samvara and nirjara of karmas.

Elaboration on Punyabhuta Daya (Meritorious Compassion - likely referring to Type 1 and the auspicious aspect of Type 3):

• Both destined (bhavya) and undestined (abhvaya) souls, due to mistaken beliefs and ignorance, engage in harmful, inauspicious activities driven by attachment. They may also perform virtuous, auspicious activities driven by worldly self-interest.
• When these souls begin to perform virtuous, auspicious activities with right belief and right knowledge, accompanied by a sense of duty, a disgust arises for their previous inauspicious activities, leading to their complete renunciation.
• Thus, punyabhav roopa Jivdaya (compassion as a virtuous state) leads to the emergence of Vyavahar Dharma roopa Jivdaya (compassion as ethical conduct), which is the virtuous, auspicious activity of completely abstaining from inauspicious, harmful activities.

Elaboration on Nishchay Dharma Roopa Jivdaya (Pure, Inherent Compassion):

• This type of compassion arises only in bhavya (destined) souls, not in abhvaya (undestined) souls.
• Its emergence is gradual, through the upashama, kshaya, or kshayopashama of the anger-nature (krodha-prakruti) of the four kashayas (passions) related to Mohaniya Karma: Anantanubandhi, Apratyakhyanavarana, Pratyakhyanavarana, and Sanjvalana.
• The text then details the stages of its development through different gunasthanas (stages of spiritual development) based on the progressive subsidence or destruction of these karmic dispositions, which is facilitated by the development of specific labdhis (attainments) like Kshayopashama Labdhi, Vishuddhi Labdhi, Deshana Labdhi, and Prayogya Labdhi, leading to the development of Karana Labdhi (the attainment that enables spiritual progress).
  • Stage 1 (4th Gunasthana): Partial subsidence of Darshana Mohaniya Karma (faith-deluding karma) and Anantanubandhi Kashaya's anger-nature.
  • Stage 2 (5th Gunasthana): Further development leads to the subsidence of Apratyakhyanavarana Kashaya's anger-nature.
  • Stage 3 (7th Gunasthana): Further development leads to the subsidence of Pratyakhyanavarana Kashaya's anger-nature.
  • Stage 4 (9th Gunasthana): With further progress, combined with the subsidence of the previous kashayas, the anger-nature of Sanjvalana Kashaya also subsides or is destroyed, leading to the fourth stage of Jivdaya development.
• The underlying principle is that as the souls' inherent nature, obscured by karma, is progressively purified through the weakening of these passions, the pure form of compassion manifests.

Elaboration on Vyavahar Dharma Roopa Jivdaya (Compassion as Ethical Conduct):

• This type of compassion develops in a bhavya soul when it begins to restrain its actions (manasika, vachanika, kayika) that are inauspicious and harmful (asankalpi-papamay ashubh pravrutti) through manogupti (control of mind), vachanagupti (control of speech), and kayagupti (control of body).
• These restrained actions, when performed with the intention of welfare for others, become auspicious, virtuous actions (punyamay shubh pravrutti) – this is Vyavahar Dharma roopa Jivdaya.
• This Vyavahar Dharma Jivdaya, through the development of the aforementioned labdhis (Kshayopashama, Vishuddhi, Deshana, Prayogya) and ultimately Karana Labdhi, is the cause for the emergence of Nishchay Dharma Jivdaya.
• Even abhvaya souls can develop the first four labdhis through Vyavahar Dharma Jivdaya, but due to their inherent nature, they cannot develop Karana Labdhi and hence Nishchay Dharma Jivdaya.
• Therefore, Vyavahar Dharma Jivdaya is instrumental in the process that leads to samvara and nirjara.

Analysis of Soul's Potentia (Bhavati and Kriyavati Shakti):

• The soul has two inherent powers: Bhavati Shakti (potential for states of mind/consciousness) and Kriyavati Shakti (potential for action/activity).
• Bhavati Shakti manifests as virtuous states under the influence of favorable karma and as afflicted states under the influence of unfavorable karma. These states are related to faith and knowledge.
• Kriyavati Shakti manifests as mental, verbal, and physical activities. These can be auspicious (virtuous) or inauspicious (sinful). They can also be restrained actions (gupti) or unrestrained actions. Ultimately, freed from karma, this power leads to upward movement (urdhvagaman).
• Auspicious activities (punyamay) contribute to karma bondage, while restraining inauspicious activities (ashubh se nivrutti) leads to samvara and nirjara.
• Activities free from both merit and demerit contribute to the bondage of only sata-vedaniya karma.
• The text distinguishes between Sankalpi Pap (deliberate sinful actions motivated by attachment, ignorance, hatred, etc.) and Arambhi Pap (actions necessitated by circumstances or duties, like livelihood, family support, societal protection, even if they involve some harm). Punya (merit) is also categorized as self-serving punya or duty-bound punya, with the latter being the true merit that leads to altruism.

Distinguishing Sankalpi and Arambhi Pap:

• Sankalpi Pap: Harmful actions towards others, driven by attachment, delusion, possessiveness, or aversion. Includes violence, lying, stealing, excessive consumption, etc., against one's own and others' welfare.
• Arambhi Pap: Necessary actions for life's sustenance, family, society, etc., done out of compulsion or duty. Includes activities like governance, farming, service, trade, essential consumption, done ethically.
• If Arambhi Pap is done with attachment, it becomes Sankalpi Pap. Similarly, if Punya is done with ego, it also becomes Sankalpi Pap.

Analysis of Mercy/Non-Mercy in Actions:

• Adaya (non-mercy/harm) arises from the influence of kashayas on Bhavati Shakti.
• Daya (mercy/compassion) arises from the subsidence, destruction, or partial destruction of these kashayas.
• From the perspective of Kriyavati Shakti:
  • Actions performed with the intention of benefiting others are considered Punya and are called Daya.
  • Actions performed with the intention of harming others are considered Sankalpi Pap and are called Adaya.
  • Actions where the primary intention is self-benefit but which inevitably cause harm to others are Arambhi Pap and are also considered Adaya. For example, attacking someone is Sankalpi Pap; defending oneself by retaliating is Arambhi Pap.

Crucial Distinction:

• While virtuous actions (Punya) can occur alongside sinful actions, one cannot simultaneously engage in Sankalpi and Arambhi Pap. Actions that appear to be Arambhi Pap alongside Sankalpi Pap are actually extensions of Sankalpi Pap. True Arambhi Pap are those performed when Sankalpi Pap is completely renounced.

Further Analysis of Vyavahar Dharma Daya:

• When virtuous, compassionate actions (Daya) are performed with the intention of benefiting others, they are considered Punya and cause asrava and bandha.
• However, when these virtuous, compassionate actions are performed after completely abstaining from Sankalpi Pap (inauspicious activities), they are called Vyavahar Dharma Daya.
• This Vyavahar Dharma Daya leads to the development of labdhis (Kshayopashama, Vishuddhi, Deshana, Prayogya) in both destined and undestined souls. In destined souls, it also leads to the development of Karana Labdhi, which then facilitates the subsidence/destruction of specific karmas, leading to samvara and nirjara.
• The text quotes a verse from Dravya Sangraha (Gatha 45) defining Vyavahar Charitra as: "Abstinence from the inauspicious and engagement in the auspicious, known as Vrata (vows), Samiti (carefulness), and Gupti (restraint)."
• This highlights that Vyavahar Dharma Jivdaya is a blend: the meritorious aspect leads to asrava/bandha, while the aspect of renouncing inauspiciousness leads to samvara/nirjara.
• The text then delves into an interpretation of a verse from Jayadhavala, clarifying that "Shubha-Shuddha-Parinamehi" (with auspicious and pure results) refers to the Kriyavati Shakti's auspicious actions that arise from abstaining from inauspicious actions. It argues that the soul's inherent pure states (Bhavati Shakti) are not direct causes of karma bondage or shedding, but rather the soul's actions (Kriyavati Shakti), influenced by its mental states, are the direct cause. The control of these actions (Yoga Nirodha) is the cause of samvara and nirjara.

Process of Karma Asrava, Bandha, Samvara, and Nirjara:

The text outlines how different stages of spiritual progress (gunasthanas) and actions affect karma:

• Ignorant (Mithyadrushti) Souls: Continuously engage in Sankalpi Pap and possibly self-interested Punya, leading to constant asrava and bandha.
• Souls progressing towards Right Faith (Samyakmithyadrushti, Sasadan Samyagdushti): Even when performing duty-bound Punya alongside some residual Sankalpi Pap or restrained Arambhi Pap, they continue to create asrava and bandha until they attain complete right faith.
• Souls in Higher Gunasthanas (from 4th onwards):
  • The 4th Gunasthana involves partial renunciation of Arambhi Pap and engagement in duty-bound Punya.
  • The 5th Gunasthana requires partial renunciation of Arambhi Pap and engagement in Daya. Some may achieve complete renunciation of Arambhi Pap.
  • The 6th Gunasthana requires complete renunciation of Arambhi Pap and engagement in auspicious activities.
  • From the 7th Gunasthana onwards, souls are free from Arambhi Pap and continue to cultivate internal compassion until the complete subsidence or destruction of certain kashayas (anger, pride, deceit, greed) at the 9th Gunasthana.
• The text emphasizes that the activity of the soul (Kriyavati Shakti) in the form of mental, verbal, and physical actions (both auspicious and inauspicious) is the direct cause of karma asrava and bandha. The cessation of these activities (Yoga Nirodha) is the cause of samvara and nirjara. The soul's inherent pure states (Bhavati Shakti) are the basis for these actions and their eventual purification, but not the direct cause of karma shedding.

Conclusion:

The analysis concludes that Jivdaya is indeed threefold:

1. Purely Meritorious (Punya-rup): Leads to karma bondage.
2. Inherent Pure Nature (Nishchay Dharma Roopa): The soul's true state, achieved through spiritual progress.
3. Ethical Conduct (Vyavahar Dharma Roopa): The practice of abstaining from the inauspicious and engaging in the auspicious, which acts as a precursor to the inherent pure state and is instrumental in karma cessation.

All three types have their distinct importance and existence. The text further clarifies the adherence to vows (Vrata) for monks and householders, highlighting the progressive stages of ethical conduct and its relation to spiritual development.