Mahavrato Ka Bhag Darshan

This document, "Mahavrato Ka Bhag Darshan" by Amarmuni, explores the concept of the "Chaturbhangi" (four-part division) as applied to the Mahavratas (great vows) in Jainism. The central theme is the distinction between "Dravya" (substance/outer aspect) and "Bhava" (essence/inner aspect) and how this distinction is crucial for understanding the practice and attainment of the Mahavratas.

Here's a comprehensive summary:

1. The Foundation of Jainism: Dravya and Bhava

• The author emphasizes that Jain philosophy is built upon two fundamental concepts: Dravya (substance, the external, material aspect) and Bhava (essence, the internal, mental/intentional aspect).
• These two concepts are essential for both worldly (Laukik) and transcendental (Lokottar) understanding and are the very "lifeblood" of spiritual practice. Without them, progress in religious practice is impossible.

2. The Significance of Chaturbhangi in Jainism

• Jain scriptures, from the Agamas like Sthananga to later literature, extensively use the Chaturbhangi (a logical framework of four possibilities) to explain the true nature of reality.
• The Chaturbhangi is described as a "divine light of knowledge" that reveals the truth of Dharma (religion) and Darshan (philosophy).
• This framework is applied to Dravya and Bhava, resulting in four possible states for any given concept:
  1. Dravya exists, but Bhava does not.
  2. Bhava exists, but Dravya does not.
  3. Both Dravya and Bhava exist. (Co-existence)
  4. Neither Dravya nor Bhava exists. (Mutual negation)

3. The Mahavratas: Core of Jain Practice

• The Mahavratas are the ultimate vows of asceticism in Jainism, rooted in the cessation of Ashrava (influx of karma) and the cultivation of Samvara (cessation of karma).
• The five primary Ashravas (causes of karma) are:
  • Pranatipata (violence/harm)
  • Mrushavada (falsehood)
  • Adattadana (theft/taking what is not given)
  • Maithuna (lust/unrestrained sexual activity)
  • Parigraha (possessions/attachment)
• The practice of Samvara involves abstaining from these Ashravas, which are also called Vratas (vows).
• These vows are practiced as Anuvratas (minor vows) by lay followers (Shravakas/Shravikas) and as Mahavratas (great vows) by ascetics (Sadhus/Sadhvis), representing partial and total abstinence respectively. They are also referred to as Desh-virata (partial abstinence) and Sarva-virata (total abstinence).

4. Reconciling Total Abstinence with Reality: The Role of Chaturbhangi

• While Mahavratas are described as Sarva-virata (total abstinence from violence, falsehood, etc.), the reality of life often involves unintentional transgressions. For example, a monk practicing Irya Samiti (careful movement) might accidentally harm tiny creatures underfoot.
• This apparent contradiction is resolved through the Bhava aspect. Even if a transgression occurs externally (Dravya), if the intention is not to harm (Bhava), and if efforts are made to repent and purify through Pratikramana, the vow remains intact.
• Therefore, total abstinence in practice is understood as effort and intention rather than absolute non-occurrence of external harm.
• Understanding the Dravya-Bhava Chaturbhangi is crucial for grasping this subtle distinction.

5. The Four Types of Ashravas (and their opposite Samvaras) Explained through Chaturbhangi:

The text then elaborates on how the Chaturbhangi applies to each of the five vows, using examples:

a) Violence (Himsa) / Non-violence (Ahimsa):

• 1. Dravya-to na Bhavatah (By substance, not by essence): A monk practicing Irya Samiti accidentally steps on and kills an insect. This is Dravya Himsa (physical harm) but not Bhava Himsa (intention to harm). According to Jain principles, this doesn't create karmic bondage because the monk is vigilant and the intent is not malicious. Pramada (carelessness/negligence) is the cause of bondage.
• 2. Bhava-to na Dravyatah (By essence, not by substance): Someone mistakes a rope for a snake in dim light and strikes it with a sword. There is no actual snake to kill (Dravya Himsa absent), but the intention to kill a snake is present (Bhava Himsa present). This intention leads to karmic bondage.
• 3. Dravya-tashcha Bhavatahchcha (By both substance and essence): A hunter aims and shoots an animal with the intention of killing it, and the animal dies. This is both Dravya Himsa and Bhava Himsa, leading to significant karmic bondage.
• 4. Neither Dravya nor Bhava: This state is considered "empty" or non-existent, as violence inherently involves either an action or an intention, or both.

b) Falsehood (Mrushavada) / Truthfulness (Satyavada):

• 1. Dravya-to na Bhavatah: A monk sees animals passing by but tells a questioner "I have not seen them" out of compassion for the animals. This is Dravya Mrushavada (verbal falsehood) but not Bhava Mrushavada (intention to deceive). The intent is compassionate, hence considered acceptable within the vow of truthfulness. The text cites the Acharanga Sutra where a monk, knowing an animal's presence, can say "I don't know" for the sake of compassion.
• 2. Bhava-to na Dravyatah: Someone intends to lie to deceive another but accidentally speaks the truth. This is Bhava Mrushavada (intention to lie) even though Dravya Mrushavada is absent. This intention leads to karmic bondage.
• 3. Dravya-tashcha Bhavatahchcha: Someone intends to lie and then speaks a lie. This is both Dravya Mrushavada and Bhava Mrushavada, leading to karmic bondage.
• 4. Neither Dravya nor Bhava: Considered empty.

c) Theft (Adattadana) / Non-theft (Asteya):

• 1. Dravya-to na Bhavatah: A detached monk takes a blade of grass for a specific purpose without explicit permission. This is Dravya Adattadana (taking what is not given) but not Bhava Adattadana (intent to steal). The act is considered pure as there is no greed or attachment. This also applies to the natural intake of air through breathing.
• 2. Bhava-to na Dravyatah: Someone intends to steal but is prevented from doing so. This is Bhava Adattadana and leads to karmic bondage.
• 3. Dravya-tashcha Bhavatahchcha: Someone intends to steal and successfully steals something. This is Dravya Adattadana and Bhava Adattadana, leading to karmic bondage.
• 4. Neither Dravya nor Bhava: Considered empty.

d) Unchastity (Maithuna) / Chastity (Brahmacharya):

• 1. Dravya-to na Bhavatah: A virtuous woman is forcibly violated. This is Dravya Maithuna (physical act of unchastity) but not Bhava Maithuna (intent or desire for unchastity). The woman's purity is not compromised in essence. The text also mentions instances like a monk touching a nun's feet out of reverence, which is not considered unchastity due to the absence of Bhava.
• 2. Bhava-to na Dravyatah: Someone has lustful thoughts but is unable to act on them due to circumstances. This is Bhava Maithuna and leads to karmic bondage.
• 3. Dravya-tashcha Bhavatahchcha: Someone has lustful thoughts and acts on them. This is both Dravya Maithuna and Bhava Maithuna, leading to karmic bondage.
• 4. Neither Dravya nor Bhava: Considered empty.

e) Possessions (Parigraha) / Non-possessions (Aparigraha):

• 1. Dravya-to na Bhavatah: A detached monk uses religious implements (like a bowl, cloth) as instruments for practice. These are Dravya Parigraha (possessions) but not Bhava Parigraha (attachment/craving for possessions). The Jain definition of Parigraha is "Murchha" (attachment/clinging), not the mere possession of things. Even the extensive possessions of Tirthankaras are considered Aparigraha due to their complete detachment.
• 2. Bhava-to na Dravyatah: Someone has attachment or craving for a particular object, but does not possess it. This is Bhava Parigraha and leads to karmic bondage.
• 3. Dravya-tashcha Bhavatahchcha: Someone has attachment to an object and also possesses it. This is both Dravya Parigraha and Bhava Parigraha, leading to karmic bondage.
• 4. Neither Dravya nor Bhava: Considered empty.

6. The Supremacy of Bhava

• Jainism is fundamentally a Bhava-pradhana (essence-centric) religion. Bondage and liberation depend entirely on the state of one's inner consciousness.
• External actions (Dravya) are not the sole determinant; the inner intention and mental disposition (Bhava) are paramount.
• The author concludes by referencing the teachings of Jain Acharyas like Acharya Bhadrabahu, Jinadasa Gani, and Haribhadra Suri, who expounded these principles. He also cites the wisdom of Acharya Patrakesari, who highlighted the multifaceted nature of Jain teachings, which can only be understood through the lens of Anekanta (non-absolutism) and multiple perspectives (Naya).
• The text encourages readers to approach these teachings with an open, non-sectarian, and Anekanta perspective to truly grasp their profound meaning.

In essence, "Mahavrato Ka Bhag Darshan" provides a nuanced understanding of the Jain Mahavratas by explaining how external actions (Dravya) are judged by their accompanying inner intentions (Bhava). It clarifies that true adherence to the vows lies in cultivating the right inner state, even when external circumstances may present challenges.