Karuna Jiv Ki Shubh Parinati - Book Summary

Here's a comprehensive summary of the provided Jain text, "Karuna Jiv ki Shubh Parinati" by Darbarilal Kothiya, focusing on the distinction between compassion (Karuna) and non-violence (Ahimsa) in Jainism:

The text critically examines the concept of Karuna (compassion) within the Jain tradition, contrasting it with Ahimsa (non-violence), which is considered the true dharma (religion/virtue) in Jainism.

Key Points and Arguments:

Universal Acceptance vs. Jain Perspective: While compassion is accepted and often considered dharma in many religions, Jainism views it as a beneficial inclination (Shubh Parinati) of the soul, not as dharma itself.
Ahimsa as True Dharma: Ahimsa is identified as the core dharma in Jainism. It arises internally, naturally, and is considered a pure inclination of the soul (Atma ki Vishuddh Parinati). Ahimsa is free from attachment or aversion (Raga-bhava).
Nature of Karuna: Karuna, on the other hand, is described as situational and contingent (Naimittik evan Kadachik), arising from attachment (Raga) when external causes (Nimitta) are present. It is not natural or eternal.
Synonyms and Definition: The terms Karuna, Anukampa, Kripa, and Daya are synonymous and refer to sentimental sympathy or empathetic efforts to alleviate the suffering of a distressed creature.
Acharya Kundakunda's Definition: The text cites Acharya Kundakunda's definition of Karuna: "To see a thirsty, hungry, or pained being and feel sorrow in one's heart is Anukampa – compassion."
Two Types of Compassion (Jnanin and Ajnanin):
- Ajnanin (Ignorant person's) Karuna: This is a grosser form of compassion, driven by pity for the physical suffering of others. It aims to alleviate physical discomfort but is incapable of addressing spiritual suffering (like attachment, aversion, delusion). It is considered physical compassion (Sthool Karuna).
- Jnanin (Enlightened person's) Karuna: This is a subtler and more discerning form of compassion, experienced by those who have some self-knowledge but are not fully enlightened (like monks, teachers). They feel a slight sorrow witnessing the suffering of beings trapped in the cycle of birth and death. While more refined, it still involves a slight trace of attachment (Ishat Raga-bhava), even if subtle.
Karuna as a Cause of Merit (Punya): Both types of compassion, due to the presence of attachment, are considered causes for the influx of merit-generating karma (Punya-karma asrava). Kundakunda explicitly states that a state of "Shubh Raga" (beneficial attachment) and compassionate inclination leads to the influx of merit.
Why Karuna is Not Dharma: Since Karuna is a cause of karma (even merit-karma), and anything that generates karma cannot be true dharma, Karuna is not considered dharma in Jainism.
Ahimsa's Superiority: Ahimsa, in contrast, develops from within the soul, is undisturbed, permanent, natural, and brings happiness to oneself and others without causing suffering. It is the inherent nature of the soul (Atma ka Nij Swabhav) and is unconditioned (Anaupādhik). Karuna, however, is conditioned (Aupādhik).
Comparison with Patanjali: The text draws a parallel with Maharshi Patanjali's Yoga Sutras, where establishing Ahimsa leads to the cessation of enmity, suggesting Ahimsa's profound and inherent transformative power.
Acharya Vidyananda's View: Vidyananda states that compassion is a special form of delusion (Mohavishes – Ichha Vishesh) and is therefore impossible for the completely detached (Vitaraags).
Vitaraags and Suffering Alleviation: When questioned how the Vitaraags (those free from passions) engage in beneficial discourse to alleviate suffering without compassion, the response is that they do so naturally (Swabhavatah), like a lamp dispels darkness. Their actions stem from their pure nature, not from emotional sympathy.
Acharya Akalanka's Confirmation: Akalanka further clarifies that a lamp dispels darkness not out of pity but due to its inherent nature. Similarly, Vitaraags alleviate suffering because it is their natural disposition. He argues that if compassion were the sole reason for suffering alleviation, then the Vitaraags' natural disposition would still need to be acknowledged.
Agamic Explanation of Vitaraag Actions: Vidyananda provides an agamic perspective: the fearlessness (Abhaydan) that arises from the complete eradication of obstacles in Vitaraags is their highest form of compassion. This is devoid of attachment or aversion. Their inclination towards beneficial discourse is due to the ripening of Tirthankar-nam karma, which naturally leads to the resolution of others' suffering.
Jainism Views Vitaraags as Ahimsak, Not Karunik: Therefore, Jainism does not attribute the beneficial teachings of the enlightened (Arhats) to compassion, unlike in the case of deities like Buddha or Ishvara. Vitaraag souls are considered Ahimsa-inclined, not compassion-inclined.
Ahimsa as Supreme Brahman: Acharya Samantabhadra declares Ahimsa as the supreme Brahman known in the world.
Conclusion: Based on the insights of prominent Jain scholars like Kundakunda, Samantabhadra, Akalanka, and Vidyananda, the text concludes that Karuna, being a form of delusion or a specific desire, is not the ultimate dharma (Paramarthatah Dharma Nahin) but a modification of the soul.
Dual Perspective (Vyavahar and Nischay): Karuna is considered dharma in a conventional sense (Vyavaharatah Dharma) because it leads to good conduct and a shift from negative to positive states. However, in the ultimate sense (Paramarthatah), it is not dharma.
Karuna and Karma Accumulation: Kundakunda states that Karuna leads to the accumulation of merit, which results in enjoyments, and enjoyments lead to attachment, which in turn causes further births.
"Daya is the root of Dharma" Interpretation: Passages in scriptures that equate mercy with the root of dharma are interpreted as being stated solely for the purpose of preventing evil conduct and encouraging good conduct, guiding individuals towards purity.
Final Distinction: The text emphasizes that Jainism presents its teachings from two perspectives: conventional (Vyavahar/Upachar) and ultimate (Nischay/Paramarth). In conclusion, Karuna is conventionally dharma, but not ultimately dharma. Ultimately, Ahimsa is dharma.