Mukti Vivek Battrishi Ek Parishilan

This is a comprehensive summary of the Jain text "Mukti Vivek Battrishi Ek Parishilan" authored by Acharya Chandraguptasuri, as presented in the provided pages. The text serves as a detailed commentary and analysis (parishilan) of Acharya Shri Vijayashuriji's "Mukti Battrishi" (Thirty-two points on Liberation).

Overall Purpose and Context:

The text focuses on clarifying the true nature of Moksha (liberation) in Jainism by refuting various opposing philosophical viewpoints. It aims to provide a clear understanding of Moksha, especially for those less familiar with philosophical terminology. The commentary is presented as the thirty-first Battrishi, following a previous discussion on the partial liberation of Kevalins (omniscient beings) achieved through the destruction of karmic veils (ghatiya karmas). This thirty-first Battrishi specifically addresses the concept of complete liberation, achieved through the destruction of all karmic veils (aghatiya karmas) in the state of Moksha.

Key Themes and Refutations:

The commentary systematically addresses and refutes the doctrines of Moksha proposed by various other Indian philosophical schools, while ultimately establishing the Jain perspective.

• Refutation of External Philosophies:

  • Tarkikas (Logicians): Their view of Moksha as the absolute cessation of suffering is addressed. The text refutes their argument for the existence of a "great dissolution" (maha-pralaya) used to prove the absence of future suffering, pointing out flaws in their inferential reasoning.
  • Tridandikas: They believe Moksha is the merging of the individual soul into the Supreme Soul. The commentary supports the aspect of the destruction of the "lingam" (sensory and mental faculties) as part of liberation but refutes the idea of the soul's annihilation.
  • Buddhists: Their concept of Moksha as a continuity of consciousness (alayavijnana-santati) is critiqued. The text argues that this view is illogical without a permanent substratum of the soul, and if a continuous "substance" is accepted, it aligns with the Jain concept of the eternal flow of "paryayas" (modes or states) of the soul. The text highlights the inadequacy of a purely momentary view of existence for establishing concepts like liberation.
  • Those who believe in Swatantrya (Independence): While acknowledging that the soul becomes truly independent upon the cessation of karma, the text points out that if this independence is equated with "prabhuta" (lordship or absolute freedom of will), it can be a form of ego or pride, which is itself a hindrance. True independence comes from the absence of karmic bondage.
  • Samkhyas: Their view of Moksha as the soul's resting in its own nature is refuted. The text argues that the soul is always in its own nature. The perceived bondage is considered merely an external (aupādhika) influence. Thus, liberation as a state to be achieved is not a true "purushartha" (human endeavor) in this context, as the soul's true nature is eternally present.
  • Certain Buddhists (again): Their idea of liberation as the cessation of the previous thought-moment without the generation of the next is rejected, as this "cessation" (anutpada) would lack a purposeful endeavor (purushartha) because it is not something to be achieved.
  • Charvakas (Materialists/Atheists): Their belief that the destruction of the soul (which they equate with the body) is Moksha is deemed sinful even to hear. The text argues that the soul, by its very nature, is either eternal or non-existent. If it's non-existent, its destruction is impossible. If it's eternal, its destruction is also impossible. Furthermore, no seeker of liberation would strive for self-annihilation.
  • Tautatitas: Their view of Moksha as the manifestation of eternally supreme happiness is partially accepted if "eternity" implies "anantatva" (infinitude). The text asserts that Jainism also believes in infinite, supreme happiness in Moksha. However, if "eternal" implies a constant, unchangeable state without any inherent purpose, it leads to issues.
  • Vedantins: Their belief that Moksha is the soul's natural state attained by the cessation of ignorance (avidya) is refuted. The text argues that the soul is inherently pure and in its natural state, and this state is not something to be "achieved" or "obtained" through an effort, thus questioning the concept of "sādhya" (achievable) liberation.

• Establishment of the Jain View of Moksha:

  • Moksha as Cessation of All Karmas (Sakala Karma Kshaya): The commentary then proceeds to explain the Jain understanding of Moksha, beginning with the concept of the cessation of all karmas.
  • Role of Nayas (Standpoints): The text explains how the nature of Moksha can be understood through different Jain philosophical standpoints (nayas) like Rujusutra (focusing on the present moment/modification), Sangraha (collective view), etc.
  • Liberation as Effort-Based (Vyavahara Naya): From the Vyavahara Naya (conventional truth), Moksha is understood as the destruction of karma achieved through effort.
  • The Underlying Principle: Desire to Avoid Suffering: The text clarifies that the effort towards karma-destruction is driven by the aversion (dvesha) to suffering. This aversion naturally leads to a desire to destroy the causes of suffering (karmas). Therefore, the effort towards karma-destruction is a consequence of the desire to avoid suffering.
  • The Nature of True Happiness in Moksha: The text asserts that Moksha involves not just the absence of suffering but the attainment of infinite, supreme, and true happiness, which is the intrinsic nature of the soul, veiled by karmas. This happiness is not merely the absence of pain but a positive state of bliss.
  • Rejection of Loss of Qualities: The commentary strongly refutes the Nyaya view that in Moksha, just like suffering, happiness and other qualities are also destroyed. This is seen as undesirable (anishta) and would make the effort for liberation pointless. The text emphasizes that in Moksha, the soul's inherent qualities are revealed, not destroyed.
  • The Unconscious State vs. Moksha: The text distinguishes Moksha from states of unconsciousness (murcha, etc.), which involve the absence of awareness of suffering. True Moksha is an experience of pure consciousness and bliss, not mere non-experience.
  • The Importance of "Bhavyatva" (Capacity for Liberation): The text highlights "bhavyatva" as the inherent capacity in every soul for liberation, rather than just being a "sansari" (one who transmigrates). This capacity is the true reason for the soul's potential for Moksha.

Methodology and Tone:

• Analytical and Debating: The text engages in rigorous philosophical debate, presenting opposing views and then systematically refuting them with logical arguments and scriptural references.
• Respectful yet Firm: While refuting other doctrines, the commentary maintains a respectful tone, often acknowledging any partial truth or correct observation in other philosophies before presenting the counter-argument.
• Elaborative Commentary: The text is a detailed commentary (parishilan) of another work, meaning it breaks down the original verses and elaborates on their meaning, context, and implications.

Conclusion:

"Mukti Vivek Battrishi Ek Parishilan" provides a profound analysis of the Jain concept of Moksha, contrasting it with numerous other philosophical perspectives. It systematically dismantles arguments for liberation from various schools and re-establishes the Jain understanding of Moksha as the complete destruction of all karmic veils, leading to the eternal manifestation of the soul's inherent infinite knowledge, bliss, and pure consciousness, achieved through sustained effort guided by right faith, knowledge, and conduct. The author's clear and detailed exposition aims to guide the reader towards a firm understanding and appreciation of the ultimate goal of Jain spiritual practice.