Mokshmargna Pagathiya

This document is a detailed exposition and commentary on Shrimad Rajchandra's spiritual poem, "Apūrva Avsar" (An Unprecedented Opportunity). The book, titled "Mokshmargna Pagathiya" (Steps on the Path to Liberation), published by Umedchand and Kusumbaben Charitable Trust, Ahmedabad, is a commentary by Ch. U. Mehta on Shrimad Rajchandra's original poem.

Here's a comprehensive summary of the provided pages:

Introduction and Publisher's Information (Pages 1-4):

• Title: Mokshmargna Pagathiya (Steps on the Path to Liberation), a commentary on Shrimad Rajchandra's "Apūrva Avsar."
• Author of the Poem: Shrimad Rajchandra.
• Commentator: Ch. U. Mehta.
• Publisher: Umedchand and Kusumbaben Charitable Trust, Ahmedabad.
• Editions: First edition in 1949, second edition in May 2004.
• Purpose: The book aims to present the profound meaning of Shrimad Rajchandra's poem, guiding spiritual seekers on the path to liberation.
• First Edition Editorial Note (by Ambhubhai Shah): It highlights the inspiration drawn from Muni Shri Santbalji's discourse on "Overcoming Prejudices" and then his commentary on Shrimad's "Apūrva Avsar." The author is pleased to publish the commentary by T. U. Mehta, a retired Chief Justice, appreciating its simple, elegant, and balanced style. The note emphasizes the poem's potential to guide spiritual aspirants.
• Second Edition Editorial Note (by Ch. U. Mehta): It notes the increasing demand for the booklet since its first publication in 1949. It expresses gratitude to Kamuben Shah and Minakshiben Jain for their support in publishing the second edition. The significant addition in this edition is an explanation of the Fourteen Stages of Spiritual Development (Guṇasthānas) according to Jain philosophy. The note reiterates that the poem, devoid of sectarianism, is equally useful for both Jains and non-Jains, evidenced by its inclusion in Gandhiji's Ashram Bhajanavali.

Commentaries on the Poem and Jain Philosophy (Pages 5-33):

• Santbal's Foreword (Page 5): Santbal describes "Apūrva Avsar" as a ladder to liberation and a profound work that awakens the dormant soul. He states that the poem is structured around the fourteen stages of spiritual development outlined in Jain scriptures. He compares the poem's arrangement and depth to the Taj Mahal's architectural brilliance, calling it a beautiful artistic monument in the spiritual realm, akin to the Bhagavad Gita in its universality.

• Vimala Thakar's Reflection (Page 6): Vimala Thakar praises Shrimad Rajchandra's ability to articulate experiential subjects in accessible language. She highlights the poem's portrayal of the aspirant's yearning for self-realization, awareness of limitations, faith in divine grace, and diligent effort. She emphasizes the poem's clear indication of the necessary purification of body, speech, and mind for achieving the state of Vītarāga (passionless). She also notes Shrimad's humble yet profound way of describing the ultimate state, which even the omniscient cannot fully describe.

• Santbal on Gandhiji's Adoption of Shrimad's Teachings (Page 7): Santbal suggests that if followers of Gandhiji and Shrimad could understand and practice each other's teachings, it would bring about a significant positive change globally. He criticizes some followers of Shrimad for becoming mere dry scholars or having superficial devotion, failing to embody their knowledge. He credits Mahatma Gandhi as the sole propagator of Shrimad's teachings on the path of truth, underscoring the necessity of adopting Gandhi's philosophy to truly understand and practice Shrimad's path.

• Gandhiji's View on Shrimad Rajchandra (Page 7): Gandhiji's statement highlights Shrimad Rajchandra's significant impact on his life, particularly his clear expression of truth and the radiant detachment evident in the poem "Apūrva Avsar." Gandhiji observed this detachment in Shrimad's daily life during their two years of close association and noted that Shrimad wrote what he experienced. Gandhiji also emphasizes Shrimad's commitment to truth and non-violence, stating that Shrimad spoke and acted on what he believed to be true.

• Detailed Explanation of the Fourteen Stages of Spiritual Development (Guṇasthānas) by Ch. U. Mehta (Pages 9-12): This section forms the core of the commentary, explaining how the soul gradually progresses through these stages.

  • Jain Philosophy Foundation: Jainism emphasizes self-effort and self-power for liberation. It doesn't believe in an external controlling deity. Spiritual guides (like Tirthankaras) offer guidance, but the individual must strive.
  • The Poem's Focus: The poem, based on Shrimad's own experience, details this progress.
  • Stage 1: Mithyātva (Delusion): The soul is engrossed in worldly affairs, with no inclination towards the soul. Dominated by passions, it's at the first step.
  • Stage 2: Sāsvādana (Taste of True Happiness): The soul, seeking happiness, eventually realizes that material pleasures are fleeting and lead to suffering. This realization sparks an interest in truth and a search for lasting happiness, leading to a glimpse of true happiness, either from past spiritual progress or from the first stage.
  • Stage 3: Miśra (Mixed): The soul attempts to break free from delusion, experiencing internal conflict between delusion and true understanding.
  • Stage 4: Avirati Samyak-Dṛṣṭi (Incomplete Right View): The soul understands that desires (kashāyas) are the root of life's struggles and that renunciation of desires leads to peace. Despite this understanding, the force of past habits keeps worldly activities strong, preventing a complete right view.
  • Stage 5: Deśa Virati (Partial Vow/Renunciation): Through efforts, the soul achieves partial renunciation of desires.
  • Stage 6: Pramatta Saṃyama (Careful Restraint with Carelessness): The soul exercises restraint, but there's an element of negligence (pramāda), allowing passions to arise occasionally.
  • Stage 7: Apramatta Saṃyama (Careful Restraint without Carelessness): This is a state of pure, unnegligent restraint.
  • Stage 8: Apūrvakaraṇa (Unprecedented Action): Before achieving pure restraint, the soul may oscillate between stages 6 and 7. Upon reaching this stage, the soul experiences unprecedented self-purification, gaining Right Faith, Right Knowledge, and Right Conduct, preparing it to overcome deluding karma.
  • Pathways to Liberation: From stage 8, there are two paths: Upśama Śreṇī (Suppression Path) and Kṣapaka Śreṇī (Destruction Path). Deluding karma is tenacious and can cause a fall back.
  • Stage 9: Anivṛtti Bādara (Gross Restraint without Recession): The soul undertakes either the suppression or destruction of remaining deluding karma.
  • Stage 10: Sūkṣma Saṃparāya (Subtle Greed/Delusion): This stage involves the development of qualities of freedom from delusion.
  • Stage 11: Upśānta Mohanīya (Suppressed Delusion): If the progress in stages 9 and 10 was through suppression, the soul reaches this stage. Suppressed karma is not entirely destroyed and can cause a fall.
  • Stage 12: Kṣīṇa Moha (Destroyed Delusion): The soul that strives through the destruction path completely annihilates deluding karma.
  • Stage 13: Yogī Kevalī (Enlightened One with Association): Upon complete destruction of deluding karma, all destructive karma (knowledge-obscuring, perception-obscuring, and obstruction) is also destroyed. The soul attains omniscience (Kevala Jñāna) but remains associated with the body.
  • Stage 14: Ayogī Kevalī (Enlightened One without Association): After the soul-body connection ends, the remaining non-destructive karma also ceases. The disembodied soul achieves the state of Siddha, characterized by infinite knowledge, perception, bliss, and energy.

• Detailed Verse-by-Verse Commentary of "Apūrva Avsar" (Pages 13-30):

  • Overall Structure: The poem has 21 verses (gāthās) divided into two parts: the first 12 verses (Pūrvārdha) and the remaining 9 verses (Uttarārdha).

  • Pūrvārdha (Verses 1-12):

    • Theme: Focuses on the aspiration to become a "Nirgrantha" (one unbound by attachments or fetters of karma), the qualities of such a state, the importance of Right Faith (Samyak Darśana), Right Knowledge (Samyak Jñāna), and Right Conduct (Samyak Chāritra). It describes the inner transformation, equanimity, detachment, control over senses and passions, and the mastery over the three modes of action (mind, speech, body).
    • Key Concepts: The verses describe the journey from the fourth stage (Avirati Samyak-Dṛṣṭi) towards the ultimate liberation. They emphasize overcoming inner "knots" of attachment and aversion, achieving indifference to worldly matters, practicing austerities, and cultivating a balanced view towards all experiences, including spiritual aspirations like Moksha itself.
    • Comparison to Gita: The commentary notes similarities with the Bhagavad Gita's description of a "Sthitaprajña" (one of steady wisdom), but Shrimad's verses go further by suggesting even equanimity towards achieving liberation itself.
    • Monastic Austerities: The poem also touches upon the external aspects of asceticism (dravya chāritra) like nudity, hair-plucking, and lack of ornamentation, while emphasizing that the internal state (bhāva chāritra) is paramount.
    • Stages Mentioned: The commentary links the initial verses to stages 4 through 7 of the Guṇasthānas.

  • Uttarārdha (Verses 13-21):

    • Theme: This section delves into the advanced stages of spiritual progress, focusing on the Kṣapaka Śreṇī (destruction path), the attainment of Kevala Jñāna (omniscience), and ultimately Moksha (liberation).
    • Verse 13: Apūrvakaraṇa and Kṣapaka Śreṇī: Expresses the aspiration to reach the eighth stage (Apūrvakaraṇa) and ascend the path of karma destruction.
    • Verse 14: Kṣīṇa Moha and Kevala Jñāna: Describes crossing the "ocean of delusion" to reach the twelfth stage (Kṣīṇa Moha) and attaining the treasure of omniscient knowledge.
    • Verse 15: Yogī Kevalī: Details the state of an enlightened being with omniscience while still embodied (Stage 13), having destroyed the four destructive karmas, leading to the cessation of the seeds of rebirth.
    • Verse 16: State of Yogī Kevalī: Explains that the remaining non-destructive karmas (like lifespan, name, status, and feeling) remain in a residual form, dependent on the lifespan of the physical body.
    • Verse 17: Ayogī Kevalī (Siddha State): Describes the liberation from all physical and karmic associations upon the shedding of the body, leading to the fourteenth stage (Ayogī Kevalī), a state of blissful, unburdened existence.
    • Verse 18: Qualities of the Siddha Soul: Elaborates on the attributes of the liberated soul – untouched by any karma, immutably pure, conscious, unique, and beyond the limitations of weight or form.
    • Verse 19: Ascent to Siddhashila: Explains the soul's natural upward movement to the Siddhashila (abode of liberated souls) after karma destruction, where it resides in eternal bliss, infinite knowledge, and infinite perception.
    • Verse 20: Ineffability of Liberation: Emphasizes that the state of liberation is beyond description by words, comprehensible only through direct experience, a state even omniscient beings can only fully grasp internally.
    • Verse 21: Shrimad's Humility and Resolve: Shrimad expresses his aspirations and acknowledges that currently, they are beyond his grasp but firm in his resolve to achieve this state through divine grace. He reiterates his belief in attaining the ultimate state as per divine order.

• Additional Poem: "Jinvarm Kahe Chhe Gnān Tene" (What the Jina Calls Knowledge) (Pages 32-33):

  • This section includes another poem by Shrimad Rajchandra, defining true knowledge.
  • Key Message: True knowledge is not just from scriptures, poetry, mantras, or languages. It's about realizing the distinction between the soul and the body, understanding the true nature of oneself, and living in accordance with that understanding. Without inner purification and self-realization, mere rituals or vows are insufficient. The poem emphasizes that true knowledge is about inner realization and the development of internal qualities, as exemplified by King Shrenik, who, without formal vows, will become a Tirthankara due to his inner disposition. It references Jain scriptures like "Sammati Tark," "Nandi Sutra," and "Thānānga Sutra" to support its points.

• Author Profile (Page 34):

  • Provides biographical information about the commentator, Ch. U. Mehta, a retired Chief Justice of the Himachal High Court. It highlights his active interest in public affairs, his prolific writing on Jain philosophy, and his roles in various Jain organizations. It lists his other publications, including works on Jain principles, a biography of Muni Shri Santbalji, and legal texts.

In essence, "Mokshmargna Pagathiya" is a profound spiritual guide that meticulously breaks down the path to liberation as described in Jainism, using Shrimad Rajchandra's deeply insightful poem as its framework. It combines philosophical exposition with practical guidance for spiritual aspirants.