Kutarkagrahanivrutti Dvantrinshika

Here's a comprehensive summary of the Jain text "Kutarkagrahanivrutti Dvātrinśikā" by Yashovijay Upadhyay, as presented in the provided pages:

Book Title: Kutarkagrahanivrutti Dvātrinśikā (कुतर्कग्रह निवृत्ति द्वात्रिंशिका) Author: Mahāmahopādhyāya Śrīmad Yaśovijayjī Mahārājā (महामहोपाध्याय श्रीमद् यशोविजयजी महाराजा) Commentator/Analyst: Panditvar Śrī Pravinchandra Khīmjī Motā (पंडितवर श्री प्रवीणचंद्र खीमजी मोता) Publisher: Gītārtha Gaṅgā (गीतार्थ गंगा)

Overall Context:

This text is a commentary (vivechan) on the 23rd chapter (Dvātrinśikā) of the larger work "Dvātrinśad Dvātrinśikā" (द्वात्रिंशद् द्वात्रिंशिका) by the renowned Jain scholar Upādhyāya Śrī Yaśovijayjī Mahārājā. The commentary is provided by Panditvar Śrī Pravinchandra Khīmjī Motā. The core theme of this chapter, "Kutarkagrahanivrutti," revolves around renouncing erroneous or illogical reasoning (kutarka) and understanding the true nature of reality.

Key Concepts and Themes:

1. The Problem of Kutarka (Erroneous Reasoning):

   • Kutarka is described as rooted in attachment to one's own opinions and beliefs (svamānyatā).
   • It deviates from the path of true understanding by imposing one's own interpretations and desires onto reality, rather than perceiving things as they truly are (yathārtha darśana).
   • Kutarka is likened to a destructive force, like fire in a garden of peace, frost on a lotus of knowledge, a thorn in faith, or a bolt on right perception.
   • It hinders the ability to listen to and accept teachings from others, thus impeding spiritual progress and self-development.
   • It stems from ignorance (avidyā) and leads to incorrect conclusions and attachment to wrong views (mithyātva).

2. The Importance of Avēdya-Sanvēdya Pada (The Realizable State):

   • The preceding chapter (22nd Dvātrinśikā, "Tārāditrayadvātrinśikā") mentioned the need to conquer the "Avēdya-Sanvēdya Pada" (that which is not to be perceived/experienced in a limited way).
   • Conquering this state leads to accurate perception and experience of reality, which in turn helps in the cessation of kutarka.
   • The text emphasizes that beings up to the fourth stage of spiritual perception (chār dṛṣṭi) desire liberation but cannot attain this Avēdya-Sanvēdya Pada because of the prevalent kutarka within them.

3. The Path to Overcoming Kutarka:

   • Renunciation of Kutarka: The primary instruction is to abandon any attachment or insistence on kutarka.
   • Embracing Śruta (Scriptural Authority): One should develop deep faith and adherence to the words of the omniscient beings (sarvajña) as preserved in the scriptures (śruta).
   • Embracing Śīla (Right Conduct/Virtue): Adherence to virtuous conduct (śīla), which is in accordance with the teachings of the omniscient, is crucial. This is described as abstaining from harming others (para-droha-virati).
   • Embracing Samādhi (Concentration/Meditation): The fruits of concentration and meditation (samādhi) are also essential.
   • Seeking the True Essence of the Path of Yoga: Through all these efforts, one should strive to understand the ultimate truth of the path of yoga.

4. Illustrative Examples of Kutarka:

   • The Uncontrolled Elephant: A student of logic, lost in theoretical reasoning, fails to grasp the practical danger of an approaching mad elephant. His logical arguments about the elephant's actions are irrelevant when faced with immediate peril, resulting in his near-death experience. This highlights how misplaced logic (kutarka) can lead to tangible harm.
   • The Water and Fire Analogy: The text discusses how the perceived nature of elements can be debated. While water is generally perceived as cool, its nature can change near fire. Similarly, the argument about the inherent nature of phenomena is complex. The commentator uses an analogy from the Yoga-Dṛṣṭi-Samuccaya text involving water's cooling property versus its burning potential near fire, and the magnetic attraction of lodestone, to illustrate how different interpretations (based on analogies and one's own perspective) can lead to differing conclusions, and how "kutarka" can arise from these debates, especially when the underlying principles aren't fully understood or when reasoning is based on limited analogies.
   • The Fleeting Nature of Phenomena (Momentariness): The commentary discusses the Buddhist concept of momentariness (kṣaṇika-vāda) as an example of kutarka when applied rigidly and without considering the context or the intended spiritual purpose of the teaching. For instance, the Buddha's teaching about the impermanence of phenomena was meant to detach people from worldly attachments, not to deny the existence of underlying reality. Misinterpreting this through analogies like water or dreams leads to the "kutarka" that reality itself is illusory.
   • The Illusion of Two Moons/Dream Visions: These are presented as examples of how sensory or mental perceptions can be misleading, and how relying solely on such perceptions to deny external reality constitutes kutarka.

5. The Role of Scriptures and Authority:

   • The text strongly advocates for relying on scriptural authority (āgama/śruta) for understanding transcendental matters.
   • It contrasts the reliability of scriptural knowledge with the fallibility of logical deduction (anumāna) when applied to transcendental realities, citing the verse from Bhartrihari.
   • The vast number of conflicting philosophical viewpoints and the failure of mere logical debate to arrive at ultimate truth are highlighted, reinforcing the need for the guidance of the omniscient.

6. The Nature of True Knowledge and Devotion:

   • Virtuous Conduct: The text describes the characteristics of virtuous conduct (sad-anuṣṭhāna) which leads to spiritual progress. These include reverence, affection for the act, absence of obstacles (due to unseen merit), acquisition of spiritual wealth, intellectual curiosity, service to the knowledgeable, and receiving their grace.
   • Types of Knowledge: It outlines three types of understanding:
     • Buddhi (Intellect/Perception): Based on sensory perception and external observation, often leading to worldly results or attachment to samsara.
     • Jñāna (Knowledge): Derived from scriptural study and understanding, leading to spiritual progress and, indirectly, liberation.
     • Asaṁmoha (Non-delusion/True Understanding): Based on scriptural insight, virtuous conduct, and detachment, leading directly and quickly to liberation.
   • The Unity of the Ultimate Goal: Despite different philosophical schools and terminology (like Brahman, Shiva, Siddha, Tathata), the ultimate state of liberation or the omniscient being is presented as one and the same.
   • The Nature of Devotion: Devotion to the omniscient (or the ultimate principle) is described in two ways:
     • Chitrā Bhakti (Varied/Mixed Devotion): Mixed with attachment to worldly desires, specific deities, or sectarian differences. This leads to worldly results or cyclical existence.
     • Achitrā Bhakti (Unmixed/Pure Devotion): Focused on the ultimate truth and the path of liberation, free from worldly attachments and sectarian biases, leading to liberation.
   • The Purpose of Different Teachings: The diverse teachings of great souls (like Kapila, Buddha, Jinasena, etc.) are explained as being adapted to the understanding and disposition of the disciples (śiṣyānuguṇya), rather than indicating a fundamental difference in the ultimate truth they convey.

7. The Role of the Commentator:

   • Panditvar Śrī Pravinchandra Khīmjī Motā's commentary provides detailed analysis and clarification of Upādhyāya Yaśovijayjī's profound verses. The commentary is presented as a "śabdaśah vivechan" (word-by-word analysis), aiming to make the complex philosophical points accessible.

Conclusion:

"Kutarkagrahanivrutti Dvātrinśikā," through its analytical commentary, serves as a guide to discard faulty reasoning and intellectual pride. It directs the seeker towards the path of scriptural study, virtuous conduct, and meditative practices, emphasizing that true liberation lies in aligning one's understanding with the teachings of the omniscient, rather than getting entangled in speculative debates and personal interpretations. The ultimate goal is to attain the state of true perception and experience, free from the distortions of erroneous logic.