Marg Battrishi Ek Parishilan - Book Summary

The book "Marg Battrishi Ek Parishilan" by Chandraguptasuri, published by Anekant Prakashan, is a commentary and analysis of the "Marg Battrishi," a text attributed to Mahamahopadhyaya Shrimad Yashovijayji Maharaj. The provided text appears to be an excerpt from this work, focusing on the concept of "Marg" (path) within Jain philosophy.

Here's a comprehensive summary of the provided pages:

Core Concept: The Path (Marg)

The central theme of the text is the definition and nature of the "Marg" (path) in Jainism. It establishes that "Marg" refers to the "pravartaka pramana" – the means or authority that guides and motivates towards a desired goal.

Twofold Nature of the Path:

The text asserts that the "Marg" has two primary forms:

The Word of the Omniscient (Shruti/Agam): This refers to the teachings of the omniscient beings (Siddhas/Tirthankaras), the divine words of the Lord. These teachings directly reveal the means to achieve purity and control (shuddha sanyam).
The Conduct of the Virtuous (Shishtachara): This refers to the exemplary conduct of individuals who are:
- Sanvigna (संविग्न): Possessing intense aspiration for liberation (moksha).
- Ashatha (अशठ): Free from delusion or prejudice.
- Gitartha (गीतार्थ): Proficient in the scriptures, having thoroughly studied their meaning.

The Importance of Shishtachara (Conduct of the Virtuous):

While the scriptures are the primary authority, the text strongly emphasizes the importance of the conduct of the virtuous as a valid path. It argues that:

Shishtachara as a Motivator: Observing the actions of virtuous individuals inspires others to follow suit, acting as a practical guide.
Inferring Scriptural Basis: The actions of the virtuous are considered scripturally based (agamamulak). This inference is crucial because the scriptures themselves may not be directly accessible to everyone.
Countering Skepticism: The text addresses potential doubts about whether Shishtachara, if not directly the word of the omniscient, is truly a path. It asserts that rejecting Shishtachara leads to a disregard for the scriptures, which ultimately leads to atheism and the root of all sins (mithyatva).
The Basis of Authority: The authority of Shishtachara is derived from the authority of the omniscient's word. It's not about following anyone blindly but about recognizing the scriptural grounding in the actions of the truly virtuous.

Qualities of the Virtuous (Sanvigna, Ashatha, Gitartha):

The text elaborates on the qualities that qualify an individual's conduct as a valid path:

Sanvigna: A strong desire for liberation. Without this aspiration, even virtuous actions are not considered a path to moksha.
Ashatha: Freedom from delusion, prejudice, or misunderstanding when interpreting or practicing the teachings.
Gitartha: Deep knowledge of the scriptures (sutras and their meanings). Actions of those lacking this knowledge, even if seemingly virtuous, are not considered authoritative.

Distinguishing True Virtuosity from Imitation:

The text warns against mistaking superficial adherence to external practices for genuine virtue. It highlights that:

Knowledge vs. Moha (Delusion): The actions of the truly virtuous are driven by knowledge (tattvajnana), while the actions of the deluded are driven by attachment and worldly desires (moha), such as attachment to reputation, wealth, or comfort.
Following the "Wise": The path is not about blindly following a crowd (andhparampara) but about understanding the scriptural basis and the intent behind the actions of the truly virtuous.
External vs. Internal Adherence: The text criticizes those who perform rigorous external practices but lack the internal understanding or attachment to the scriptures and the teachings of the enlightened. They are likened to crows, which, despite performing difficult actions, are deluded.

Categories of Individuals and their Paths:

The text categorizes individuals based on their relationship with virtue and their understanding, defining their respective paths:

Virtuous (Guni): Those who are truly virtuous, possessing righteous conduct and knowledge. Their path is the path to liberation (Shivpath). These are considered to have "uttam buddhi" (excellent intellect).
Devoted to Virtue (Gunaragi): Those who aspire to virtue but may not fully possess it due to past karma or external circumstances. Their path is still considered a path towards liberation (Marg), though perhaps a slower one. They have "madhyam buddhi" (medium intellect).
Envious of Virtue (Gundweshi): Those who are deluded and even harbor animosity towards the virtuous. Their path leads them further into the cycle of rebirth (Bhavpath). They have "adham buddhi" (inferior intellect).

The Path of "Sanvigna Pakshikas":

A significant portion of the text discusses "Sanvigna Pakshikas" (supporters of the virtuous or those who uphold the virtuous viewpoint). These are individuals who, despite potential shortcomings in their own practice due to past karma, deeply respect and adhere to the path of the truly virtuous (Gitartha). Their conduct, characterized by pure teachings (shuddha pranpana) and service to other virtuous monks, is considered a path to liberation. They are seen as crucial for guiding others, even those with limited understanding, towards the right path.

The Role of Practice and Intent:

The text emphasizes that the intent and the underlying principle behind an action are more important than the external form. Even if actions are performed with some limitations, if they are guided by a genuine aspiration for virtue and adherence to the teachings of the virtuous, they can lead to liberation.

Key Takeaways:

The "Marg" or path to liberation is twofold: the teachings of the omniscient and the conduct of the virtuous.
The conduct of the virtuous, who are Sanvigna, Ashatha, and Gitartha, is a crucial and authoritative path.
Blindly following rituals or traditions without understanding their scriptural basis or the intent of the virtuous is criticized.
True virtue is rooted in knowledge and aspiration for liberation, not just external practices.
Individuals are categorized based on their intellect and their relationship with virtue, leading to distinct paths.
The "Sanvigna Pakshikas," despite some limitations, are considered path-followers due to their commitment to the teachings of the virtuous.
The ultimate goal is to cultivate a path that leads to liberation, characterized by knowledge, virtuous conduct, and detachment.

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