Mahavir Ki Dharmatattva Deshna

Here's a comprehensive summary of the provided Jain text, "Mahavir ki Dharmatattva Deshna" by Bansidhar Pandit, focusing on the key concepts discussed:

The text, "Mahavir ki Dharmatattva Deshna," delves into the core tenets of Jain philosophy as expounded by Lord Mahavir, with a particular focus on defining and understanding Agam (scriptural authority) and Agamabhas (fallacious scriptural authority), the concept of an Aapt (true source/authority), and the nature and classification of Dharma (righteousness/duty).

1. Agam and Agamabhas:

• Definition of Agam: The text begins by defining Agam based on the Parikshamukhasutra and Ratnakaranda Shravakachara. Agam is knowledge derived from the words and even symbolic gestures (like pointing with a finger) of an Aapt.
• Types of Agam:
  • Bhavatmak Agam (Essential Agam): Refers to the knowledge itself gained from an Aapt.
  • Dravyatmak Agam (Material Agam): Refers to the actual words or gestures of the Aapt that lead to this knowledge.
• Criteria for Agam: Swami Samantbhadra in Ratnakaranda Shravakachara outlines that true Agam is:
  • Said by an Aapt.
  • Unassailable by other viewpoints.
  • Not contradicted by direct perception (drishta) or inference (ishta).
  • Explains the true nature of reality.
  • Beneficial to all living beings.
  • Prohibits unrighteous paths.
• Agamabhas: Anything derived from an Anaapt (a non-true source), whose words or gestures do not meet the criteria of Agam, is considered Agamabhas.

2. Aapt and Anaapt:

• Definition of Aapt: The text elaborates on the definition of an Aapt, referencing both Ratnakaranda Shravakachara and the commentary on Parikshamukhasutra. An Aapt is someone who:
  • Has eradicated all flaws and defects (uchchhinnadosha).
  • Possesses omniscience (sarvajna).
  • Is the propagator of the righteous path (dharmamargapravartak).
• Broader Definition of Aapt: The commentary on Parikshamukhasutra offers a more nuanced definition: "He who is non-deceptive in a particular matter is an Aapt in that matter." This implies that even an alpajnya (one with limited knowledge) can be considered an Aapt if they are non-deceptive and provide beneficial guidance within their scope of knowledge.
• The Role of Vitaragata (Dispassion): The text emphasizes that the true basis for identifying an Aapt, whether omniscient or limited in knowledge, is their vitaragata (dispassionate, selfless nature), which leads to non-deceptive conduct.
• Anaapt: Anaapts are those with selfish motives (saragata) who are deceptive in their conduct.

3. The Continuity of Agam and Agamabhas:

• The text discusses the concept of Vyavaharikal (conventional time) as a continuous flow from beginningless time and extending infinitely. This Vyavaharikal is divided into cycles of kalpas, each lasting twenty koda-kodi sagar years.
• Each kalpa consists of an Avasarpini (descending cycle of time) and an Utsarpini (ascending cycle of time), each with six stages of increasing or decreasing prosperity and misery.
• Tirthankaras: In each kalpa, during specific periods of the Avasarpini and Utsarpini, twenty-four Tirthankaras (spiritual guides) are born to establish the Jain path of liberation.
• Deshna and Agam: The sermons of these Tirthankaras are called Deshna. The scriptures compiled based on this Deshna, often by their disciples (Ganadharas), are known as Agam. This continuous cycle of Tirthankaras and their teachings has been ongoing since beginningless time and will continue infinitely. Agamabhas also follow this same pattern of perpetuation.

4. The Foundation of Present Agam:

• The current era is the fifth part of the Avasarpini, known as Dushamkal. Lord Mahavir, the twenty-fourth Tirthankara, lived 2514 years ago during the fourth part, Dusham-Sushamkal.
• Although Lord Mahavir's direct divine words (divya-dhvani) are not available today, the present Agam is based on his teachings, compiled by subsequent, albeit limited in knowledge, Aaptas. This means the foundation of current Agam is Lord Mahavir's Deshna.

5. The Rationale for Accepting Limited-Knowledge Aaptas:

• Preservation of Beneficial Teachings: If limited-knowledge individuals were not considered Aaptas, the continuity of beneficial teachings would be lost in the absence of omniscience.
• Maintenance of Social Order: The functioning of society relies on knowledge passed down through generations, often by those with limited understanding. Disregarding them would disrupt social order.
• Basis for Verifying Omniscience: Our current understanding and potential verification of the existence and teachings of omniscient beings rely on the Agam compiled by limited-knowledge Aaptas.

6. Differences Between Omniscient and Limited-Knowledge Aaptas:

• While both are considered Aaptas due to their beneficial teachings, the difference lies in their scope of knowledge.
• Omniscient Aaptas: Their teachings are invariably supported or uncontradicted by our perception and inference because their knowledge is complete.
• Limited-Knowledge Aaptas: Their teachings are considered Agam only as long as they remain uncontradicted by our perception and inference. If their teachings are later found to be factually incorrect (e.g., in scientific matters like the moon's composition or distance), they should not be considered absolute truth in those specific instances.
• Example of Moon's Composition: The text uses the example of scientific findings contradicting older scriptural descriptions of the moon. It clarifies that such discrepancies arise from the limitations of the compilers of the Agam, not from an omniscient being's knowledge. Omniscience perceives every atom individually, not as a consolidated "moon."
• Intent of Limited-Knowledge Aaptas: It's suggested that limited-knowledge Aaptas may have presented information as they understood it, or even intentionally presented something as factually incorrect for the greater good or protection of others (like a mother telling a child a story to ensure safety). This does not make them "wrong-viewed" unless they insist on the falsehood after realizing the truth.

7. The Ten Virtues (Dharma):

The text identifies ten virtues as fundamental to Jain Dharma, which represent a progressive path to spiritual development:

1. Kshama (Forgiveness): Not getting angry, not causing harm, not abusing, and being tolerant.
2. Mardava (Humility): Not being arrogant, not insulting others, treating everyone equally, and not seeking prestige.
3. Arjava (Straightforwardness): Not being deceitful, being honest in dealings, and making oneself trustworthy.
4. Satya (Truthfulness): Sympathy, compassion, speaking beneficial, concise, and pleasant words, helping others with body, mind, and wealth, and protecting family, society, nation, and culture.
5. Shaucha (Purity/Cleanliness): Ensuring the safety and peace of life through the protection of family, society, etc., and managing resources appropriately without dependence or stinginess.
6. Sanyam (Self-control): Setting limits on needs and rights in the collection and use of resources, avoiding unnecessary or unnatural consumption, and maintaining simplicity.
7. Tapa (Austerity): Making the body self-reliant through external efforts and awakening the soul's self-reliance through internal efforts, thereby reducing current needs.
8. Tyaga (Renunciation): Gradually reducing the collection and consumption of worldly possessions in proportion to the increasing self-reliance of the body and the soul, thus gradually renouncing necessary materials.
9. Akinchanya (Non-possession): Through the aforementioned efforts, progressively reducing attachment to material possessions and ultimately renouncing household life to achieve spiritual liberation.
10. Brahmacharya (Celibacy/Spiritual Pursuit): Through sustained efforts, achieving complete independence of the body and the soul's self-reliance, leading to the eradication of physical ailments and the manifestation of the soul's inherent infinite qualities (knowledge, perception, energy, bliss), ultimately leading to detachment from the body and eternal communion with the self.

8. Classification of the Ten Virtues:

• The ten virtues are divided into two categories:
  • Laukik Dharma (Worldly/Social Virtues): Kshama, Mardava, Arjava, Satya, Shaucha, and Sanyam. These are essential for social harmony and individual well-being in the worldly life.
  • Paramarthik Dharma (Spiritual/Ultimate Virtues): Tapa, Tyaga, Akinchanya, and Brahmacharya. These are crucial for achieving spiritual liberation.
• Interdependence: The text stresses that the development of Paramarthik Dharma is impossible without the foundation of Laukik Dharma.

9. Importance of Laukik Dharma:

• Physical and Social Dependence: The text highlights that humans are dependent on their physical bodies, which in turn are dependent on sustenance, obtained through the cooperation of others. This underscores the need for social organization and mutual support.
• Principle of "Parasparopagraho Jivanam": Lord Mahavir's principle of mutual support among living beings is emphasized as the basis for social life.
• Ethical Conduct: The foundational teaching of "Do not do to others what is unpleasant to you" and "Treat others as you wish to be treated" is central to establishing social harmony.
• Rejection of Selfishness: The text critiques the prevalent human tendency towards selfishness, conflict, and deceit, advocating for selfless cooperation and adherence to the virtues.

10. The Path to Paramarthik Happiness:

• The ultimate goal is Paramarthik Sukha (spiritual happiness or liberation).
• This is achieved by practicing the Paramarthik Dharmas (Tapa, Tyaga, Akinchanya, Brahmacharya).
• The path involves gradually increasing self-reliance of the body (through Tapa) and the soul (through internal efforts), leading to renunciation (Tyaga), non-possession (Akinchanya), and ultimately realizing the soul's true nature (Brahmacharya), culminating in liberation.

11. Various Definitions of Dharma:

• The text briefly touches upon other ways Dharma is understood:
  • Sammyak Darshan, Samyak Gyan, Samyak Charitra: Right Faith, Right Knowledge, Right Conduct are considered Dharma.
  • Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha: Non-violence, Truthfulness, Non-stealing, Celibacy, Non-possession are also identified as Dharma.
  • Dharma, Artha, Kama, Moksha: The integration of righteous action, economic prosperity, and pleasure, ultimately leading to Moksha (liberation), is also discussed.
• Interrelation of Virtues: The text shows how these different sets of virtues are interconnected and inclusive of each other. For example, Ahimsa is encompassed within Kshama and Mardava, and Asteya within Arjava.

12. Dharma's Relevance to Human Life:

• While Dharma is accepted in other life forms (celestial, infernal, and animal), its most profound manifestation and practice are in human life, as humans have the capacity for organized social effort and the pursuit of liberation.

In essence, "Mahavir ki Dharmatattva Deshna" serves as a guide to understanding the foundational principles of Jainism, emphasizing the authority of scriptural teachings derived from enlightened beings, the importance of virtuous conduct for both worldly well-being and spiritual liberation, and the progressive nature of the spiritual path as outlined by Lord Mahavir.