Kutarkgrahnivrutti Batrishi Ek Parishilan - Book Summary

This document is a commentary and analysis of the "Kutarkgrahnivrutti Batrishi" (Thirty-two verses on the cessation of false reasoning) by Acharya Chandraguptasuri. The original work is by Mahamahopadhyaya Shrimad Yashovijayji Maharaja. The publication is by Shri Anekant Prakashan Jain Religious Trust.

The document is structured as follows:

1. Introduction and Acknowledgements (Pages 1-3):

It introduces the book "Kutarkgrahnivrutti Batrishi - Ek Parishilana" (An Analysis of Thirty-two Verses on the Cessation of False Reasoning).
It clarifies that the analysis is by Po. Aa. Sri. Vi. Chandraguptasuri.
It acknowledges the lineage of gurus: Po. Paramshasanprabhavak Poojyapada Sw. Aa. Bh. Shri. Vi. Ramchandrasuri, followed by his disciple Po. Sw. Aa. Bh. Shri. Vi. Mukhtichandrasuri, and then his disciple Po. Sw. Aa. Bh. Shri. Vi. Amargumarsuri, whose disciple is the author of the analysis, Po. Aa. Bh. Sri. Vi. Chandraguptasuri.
It thanks a generous donor from Mumbai for financial support.
It notes the publication date (V.S. 2060) and print run (1000 copies).
It provides contact information for obtaining the book.

2. Foreword/Preface by Acharya Chandraguptasuri (Page 4-5):

The foreword explains the purpose of the "Batrishi" (thirty-two verses): to describe the nature of false reasoning ("kutark") that hinders one from attaining the fifth spiritual perception after the fourth, and to preach its cessation.
It highlights that the fourth perception lacks subtle understanding because it deals with "avedhyasamyapad" (unperceivable objects). Without conquering this, one cannot achieve subtle understanding, which is the goal of the fifth perception. The verses present methods to conquer "avedhyasamyapad" by ceasing "kutark."
The author emphasizes that "kutark" is destructive to peace (sham), knowledge (gyan), and faith (shraddha). While spiritual aspirants understand the importance of knowledge and faith, they should not be attached to "kutark" but rather to scripture (shrut), virtue (shil), and meditation (samadhi).
The foreword outlines the content of the initial verses (approximately 8-12), which describe the dreadful nature of "kutark," its characteristics, and how it can lead to belief in inherent nature-ism ("swabhavvad"), even for things that are not demonstrably so.
Verse 12 states that "kutark" is useless for achieving supra-sensory truths. Verse 13 declares scripture as the only means for achieving supra-sensory truths.
The text then elaborates on the absence of difference in the scriptures regarding the path to liberation and in the Omniscient ones themselves. It discusses how the teachings of the Omniscient appear different due to intellect, knowledge, and non-delusion, and how scriptural knowledge ("shruta shakti") is the primary cause of liberation, either directly or indirectly.
The foreword concludes by mentioning that the end of the "Batrishi" clearly explains the confusion faced by those who consider inference as the primary proof, and strongly emphasizes the powerlessness of inference compared to scriptural knowledge, advising against "kutark." It also addresses the misconception that figures like Kapila were omniscient and that liberation can be attained through their philosophies, stating that proving their omniscience is impossible. The ultimate wish is for readers to attain the last four spiritual perceptions by abandoning "kutark" and thus become masters of eternal bliss.

3. Commentary on the Verses (Pages 6-57): This section provides a detailed verse-by-verse commentary on the "Kutarkgrahnivrutti Batrishi." Here's a summary of the key themes and points covered:

Verse 1 (23-1): Conquest of Avadhyasamyapad and Cessation of Kutark: It explains that conquering the king (representing "avedhyasamyapad") automatically defeats its army and spies (representing "kutark"). "Avadhyasamyapad" is the cause of great delusion and is associated with ignorance.
Verse 2 (23-2): The Nature of Kutark: "Kutark" is described as a destructive force:
- Like a flame that burns the garden of peace (sham).
- Like frost that hinders the blooming of the lotus of knowledge (gyan).
- Like a thorn (shalya) that wounds faith (shraddha) and is deadly.
- It fosters arrogance and pride related to knowledge.
- It obstructs righteous paths.
Verse 3 (23-3): Avoiding Kutark and Embracing Shrut, Shil, and Samadhi: It is not proper for those seeking liberation to be attached to "kutark." Instead, they should be attached to scripture (shrut), virtue (shil - defined as abstaining from harming others), and meditation (samadhi).
Verse 4 (23-4) & 5 (23-5): The Futility of Argumentation without True Understanding: Verses speak about how even those skilled in debate, who have removed the impurity of delusion through austerity, fail to grasp the essence of truth, like a bull with its eyes covered in an oil mill. They are driven by their own doctrines and cannot accept the truth presented by others.
Verse 6 (23-6): Kutark as a Product of Ignorance and Delusion: "Kutark" is largely a product of imagination and delusion, stemming from ignorance. It leads to a flow of alternatives and is ultimately meaningless for spiritual seekers.
Verse 7 (23-7): Kutark is Debatable and Ineffective: "Kutark" is characterized as being contrary to reason and fruit, like the example of "the elephant kills." It involves creating irrelevant alternatives and thus is ultimately flawed.
Verse 8 (23-8): The Nature of Kutark and the Role of Swabhav (Inherent Nature): "Kutark" eventually leads to discussing inherent nature. This inherent nature, however, is only truly knowable by the omniscient. Otherwise, one concept of inherent nature is contradicted by another.
Verse 9 (23-9): Examples of Contradictory Inherent Natures: The example of water being cool but becoming burning in the proximity of fire is used. Similarly, a distant magnet attracts iron. The commentary discusses how contradictory claims about inherent nature can be made and defended through flawed logic.
Verse 10 (23-10): The Accessibility of Examples and the Ineffectiveness of Imagination: Since examples are readily available to support any imagined inherent nature, who can refute such "kutark"? Imagination and the principle of simplicity ("laghava") are not sufficient to refute the concept of contrary inherent natures.
Verse 11 (23-11): Kutark Can Establish Anything, Even the Non-Existence of Knowledge: Using examples like "two moons" or "dream experiences," "kutark" can demonstrate that all knowledge is baseless, leading to the conclusion that objects of knowledge are unreal.
Verse 12 (23-12): Kutark is Useless for Supra-Sensory Truths: "Kutark," being capable of proving anything, is completely useless for achieving supra-sensory truths (like Dharma, Moksha). It only increases delusion rather than dispelling it.
Verse 13 (23-13): Scripture is the Only Way for Supra-Sensory Truths: If "kutark" is useless, then scripture is the only means. By abandoning "kutark," one can become virtuous, meditative, and knowledgeable in the scriptures, and thus a knower of truth.
Verse 14 (23-14) to 18 (23-18): Unity of Scriptures and Omniscient Beings: The commentary discusses that since the scripture authors (rishis) are not fundamentally different, their scriptures also do not have fundamental differences. The supposed differences in scriptures are due to ignorance or attachment to particular doctrines. The core message is that all scriptures, when understood correctly, lead to the same truth. All omniscient beings are one, and devotion to them is universal. The differences in their teachings are due to the differing capacities and dispositions of their disciples.
Verse 19 (23-19) to 22 (23-22): Types of Devotion and Their Fruits: The text differentiates between devotion to worldly deities (chitrasa) and devotion to liberated souls (achitrasa). Devotion to worldly deities is often mixed with attachment and aversion, leading to worldly results. Devotion to liberated souls is pure, peaceful, and leads to liberation. The fruits of actions (karma) are also varied, depending on the intention, intellect, and knowledge behind them.
Verse 23 (23-23): Three Types of Understanding: Buddhi, Gyan, and Asammoh: The text describes three levels of understanding:
- Buddhi (Intellect): Basic knowledge, often sensory-based, without deep reflection.
- Gyan (Knowledge): Knowledge derived from scripture and contemplation.
- Asammoh (Non-Delusion/Righteous Conduct): Knowledge leading to virtuous actions and liberation.
Verse 24 (23-24): Characteristics of Good Actions (Sad-anushthan): These include reverence, love for the action, absence of obstacles, attainment of prosperity, inquiring mind, service to the knowledgeable, and the grace of the knowledgeable.
Verse 25 (23-25): Fruits of Actions Based on Understanding: Actions performed with intellect (Buddhi) lead to worldly results due to their transient nature. Actions performed with knowledge (Gyan) lead to liberation, powered by scriptural authority ("shruta shakti").
Verse 26 (23-26): Asammoh Leads to Quick Liberation: Actions performed with non-delusion (Asammoh) lead to quick liberation for yogis. Although yogis may differ in their spiritual stages, their path to liberation is one, like a single path to the shore across a sea.
Verse 27 (23-27) to 29 (23-29): Unity of Omniscient Teachings Despite Apparent Differences: The text reiterates that all omniscient beings are one. Apparent differences in their teachings are due to the disciples' receptivity, time, and context. These differences are not in the fundamental truth but in the method of conveying it. Critiquing these teachings without understanding their underlying context is deemed inappropriate and sinful.
Verse 30 (23-30) & 31 (23-31): Inadequacy of Inference for Supra-Sensory Truths: It is argued that inference, even when skillfully applied, is insufficient for understanding supra-sensory truths. If it were possible, these truths would have been definitively established long ago. Scripture remains the only reliable means.
Verse 32 (23-32): Conclusion: Abandon Kutark and Follow Scripture: The final verse urges readers to abandon "kutark" and follow scripture, as even virtuous practices may need to be relinquished on the path to ultimate bliss. The focus should be on the teachings of the Omniscient, not on argumentative reasoning.

In essence, the "Kutarkgrahnivrutti Batrishi - Ek Parishilana" is a profound commentary that dissects and refutes the pitfalls of faulty reasoning ("kutark"). It strongly advocates for reliance on scriptures and the teachings of the Tirthankaras as the sole means to achieve spiritual liberation, emphasizing the importance of faith, virtuous conduct, and right understanding over logical speculation when dealing with transcendental truths.