Marganusarinu Pratham Lakshan Nyayasampannavibhav

Here's a comprehensive summary in English of the provided Jain text, focusing on the first characteristic of a Mārgānusārī (one who follows the righteous path) as "Nyāyāsampannavibhav" (possessed of righteous wealth):

The text, titled "The First Characteristic of a Märgānusārī: Nyāyāsampannavibhav – The Influence of Righteous and Unrighteous Wealth," by Punyavijay, emphasizes that the very first of the thirty-five virtues of a Mārgānusārī in Jainism is Nyāyāsampannavibhav, meaning being endowed with wealth acquired through righteous means.

The Core Principle: Righteousness in Wealth Acquisition

The author asserts that nyāya (righteousness, justice, fairness) is the path to true well-being in both this world and the next. Acquiring wealth through nyāya is considered the most excellent and profound method. When wealth is earned righteously, it destroys the karmic obstacles that hinder its attainment, ultimately leading to the fulfillment of desires and prosperity in the future.

Conversely, engaging in unrighteous practices, even if it brings material gain, is guaranteed to result in future harm. While some individuals with favorable karmic dispositions might still gain wealth through unrighteous means, the sins committed in the process will inevitably bear their fruit. Wealth acquired unrighteously is a definite cause of misfortune in both worldly and spiritual realms.

The Impact of Unrighteous Wealth

The text strongly argues that unrighteous wealth corrupts one's life. It suggests that a decline in adherence to one's true Dharma, observed in ascetics, householders, and even kings, can be attributed to the consumption of food earned through unrighteous means.

Illustrative Examples:

1. The King and the Palace Foundation: A king intended to build a palace and sought the auspicious time for laying the foundation. The astrologer advised that five gold coins were needed for the foundation, and crucially, that this money must be from a righteous source. The astrologer warned that unrighteous wealth in the foundation would ensure the palace would not last long. When the king asked his subjects to contribute righteous wealth, everyone remained silent, ashamed. The king's decree that only those with righteous wealth should contribute revealed a societal lack of such wealth. A virtuous householder, when summoned, refused to contribute his righteous wealth for the palace foundation, explaining that the palace would likely be used for immoral activities (prostitution, revelry, and the persecution of the innocent), thus tainting his righteous earnings. The astrologer then declared the king's own wealth to be unrighteous, as he was attempting to acquire it through force. The auspicious time for the foundation had passed.

2. The King's Test with Gold Coins: To test the astrologer's assertion about the influence of righteous versus unrighteous wealth, the king gave one gold coin to his minister and a righteous gold coin from a merchant to another.

   • The Righteous Coin's Influence: The minister gave the righteous coin to a fisherman who was struggling to earn even a meager amount. Upon receiving the unexpected coin, the fisherman felt no need to sell more fish that day. He released his remaining catch back into the water. He then purchased grains, jaggery, and ghee with the money and had fourteen rupees left. This unexpected wealth sparked a realization in him: "Why should I commit sins? I will do any honest work, but I will not engage in sinful occupations anymore." The text highlights that even his family, upon seeing the purchased provisions, felt that this amount would sustain them for 2-3 months while they found work, thereby abandoning their sinful livelihood. This is presented as the positive influence of righteous wealth.
   • The Unrighteous Coin's Influence: The minister then approached a Yogi meditating by the Ganges. He placed the king's unrighteous coin near the Yogi. When the Yogi awoke and the sunlight fell on the coin, his thoughts began to change. He mused about where the gold coin came from when people wouldn't even give him two paise for opium. He concluded that God had sent it for his welfare, as he had never seen such wealth before. He then went to a prostitute, squandering his yogic vows and principles of forty years. This is presented as the consequence of the unrighteous coin.

3. The Righteous Merchant's Experience: A merchant who adhered to twelve vows and earned wealth only through righteous means found that even a single item acquired unrighteously was not kept in his house. Once, while performing Sāmāyika (a form of meditation), his wife called him for food. While eating, he felt uneasy. He suspected that some unrighteous substance had been used in the cooking. Upon questioning his wife, he learned that she had borrowed a cow dung cake from a neighbor to start the fire. The merchant explained that even such a seemingly insignificant unrighteous act (borrowing without permission, or using something intended for another's use) could render the food impure and lead to a loss of appetite. This example emphasizes that even the smallest deviation from righteousness can have consequences. The text then contrasts this with those who live entirely unrighteously, questioning what can be expected of them.

Defining Nyāyāsampannavibhav (Righteous Wealth Acquisition)

The text elaborates on what constitutes righteous behavior in various dealings:

• Business Dealings:
  • Acting justly in all trade.
  • Not misrepresenting goods or prices.
  • Not taking excessive profits (e.g., three to four annas or more on a rupee).
  • Avoiding speculative trading.
  • Not underpaying employees or laborers based on their need.
• Employment and Service:
  • Not embezzling money from employer's funds.
  • Not accepting bribes.
  • Not attempting to cheat less knowledgeable people.
  • Not charging exorbitant interest by deceiving others.
  • Not adulterating goods.
  • Government employees should not oppress people to curry favor.
• Craftsmanship and Labor:
  • Performing work diligently and honestly.
  • Not cutting corners.
• Social and Community Dealings:
  • Not unjustly labeling or convicting those with differing opinions within one's community or guild.
  • Not making false accusations or causing harm out of malice.
  • Not falsely defaming anyone.
  • Not misusing religion or spiritual guidance for financial gain, or promoting beliefs contrary to Dharma for money.
  • Not engaging in inappropriate conduct with a subordinate's wife.
  • Not using money collected for religious purposes for personal benefit.
  • Not accepting money for providing false testimony even for religious causes.
  • Not rationalizing wrongful actions in religious contexts by saying, "We are lying for Dharma, not for ourselves."
  • Those managing temples or monasteries should not use their properties for personal use.
  • Not creating discord or disputes to disrupt gatherings or celebrations.
  • Not wasting food or devising schemes to overeat and damage offerings.
• Personal Conduct:
  • Not engaging in adultery.
  • Not giving deceitful advice when consulted.
  • Not taking one's employer's money without permission.
  • Not giving advice that incites conflict.
  • Not preaching false doctrines to enhance one's reputation.
  • Not spreading falsehoods to undermine truthful religious discussions of other faiths.
  • Not harboring ill will towards those who practice correctly while one practices incorrectly.
• Integrity and Honesty:
  • Not engaging in smuggling.
  • Not stealing.
  • Not concealing actual production to pay less tax on lower declared production.
  • Not committing theft, breaking and entering, or robbery.
  • Not speaking ill of virtuous monks, deities, or spiritual guides.
  • Not marrying off a daughter for money.

The text emphasizes that abstaining from all such unrighteous acts and conducting oneself with pure dealings constitutes the first characteristic of a Mārgānusārī.

The Chain Reaction of Virtues

The author concludes by stating that if this one virtue – Nyāyāsampannavibhav – is properly cultivated, other virtues will naturally follow, like links in a chain. If a person strives for complete honesty, they will also cease to engage in violence or falsehood, as they will realize that these actions are also forms of dishonesty. Dedicating one's life to cultivating even this single virtue can lead to immense worldly and spiritual benefits.

The Foundation for Higher Virtues

This characteristic of righteous wealth acquisition is considered a common virtue for householders. Only after possessing this virtue can one attain higher spiritual principles like Samyaktva (right faith). It is argued that even if one respects deities, spiritual guides, and Dharma, if they do not act righteously in their dealings, they are essentially misbelievers (mithyātvī). This is because true deities, guides, and Dharma do not advocate for unrighteous conduct. Therefore, not adhering to their principles and laws, despite claiming to believe in them, means one does not truly believe in them. Understanding this deeply reveals that Samyaktva cannot be attained without first cultivating this fundamental virtue of righteous living.