Nirgrantha Siddhantni Uttamta

Here's a comprehensive summary of the provided Jain text, "Nirgrantha Siddhantni Uttamta" by Vallabhdas Nensibhai, focusing on the core arguments and concepts:

The text, "Nirgrantha Siddhantni Uttamta" (The Excellence of the Nirgrantha Doctrine), authored by Dr. Vallabhdas Nensibhai, delves into the fundamental problem of suffering and the Jain path to liberation.

The Nature and Cause of Suffering:

The author begins by addressing the universal human experience of incessant physical and mental suffering. Many beings desire freedom from this pain but are unable to achieve it. The core reason, the text argues, is that the root cause of suffering is not properly understood. Without this understanding, any attempt to alleviate pain, no matter how intense or persistent, will ultimately be futile. Even if one intensely dislikes suffering, they are still bound to experience it. Attempts to cure suffering through erroneous means, even with great effort, lead to bewilderment and despair. The question arises: why does suffering persist even when not desired, and why do all efforts to overcome it fail?

This leads to contemplation on various possibilities for suffering: Is it inherent to existence? Is there a creator God who ordained it? Is it predetermined fate (bhavitavya)? Is it the consequence of past misdeeds? The text posits that beings with minds, as well as those without, experience and desire the cessation of suffering in various ways. The ultimate desire of all living beings, whether explicitly or implicitly, is to be free from all suffering and to attain complete happiness.

The Search for a True Solution:

The text highlights that the question of why suffering persists despite efforts has been a subject of contemplation for countless thinkers throughout history, and will continue to be. Those who have found the "correct" (yatharth) solution have been liberated. The author asserts that if physical suffering could be cured by medicine, mental suffering by wealth, and the influence of external contact by the mind, then all efforts to alleviate suffering would be successful. However, since this is not observed, a fundamental question arises: there must be a different, correct path to overcome suffering. The present efforts are deemed ineffective and all labor is in vain unless the root cause of suffering is understood and the solution is applied accordingly.

The Emergence of Diverse Doctrines:

The text points out that when thinkers embarked on understanding the root cause of suffering, many, due to their limited intellect and other factors, arrived at incorrect conclusions and began propagating them. This is identified as the origin of various religious and philosophical doctrines in the world. Many believed that "religion cures suffering," but their understanding of the nature of religion differed greatly. Some lost sight of the original goal, while others, due to mental fatigue and misunderstanding, met with negative consequences.

The Jain Path to Liberation (Moksha):

The ultimate cessation of all suffering and the attainment of supreme, unhindered bliss is defined as Moksha (liberation), which is also referred to as the Paramapada (Supreme State). The Vitaraag Sanmarg (path of the passionless ones) is presented as the "Supaaya" (true means). The essence of this path is:

• Samyakdarshan (Right Faith): Proper conviction in the truths as understood by the omniscient beings (Sarvajna).
• Samyagjnana (Right Knowledge): Comprehension of these truths.
• Samyakcharitra (Right Conduct): Practice of that which is to be adopted.

The unity of these three is the Moksha Marg (path to liberation). Attaining the state of Vitaraagpada (the state of being passionless), which is the pure self, is the culmination of these three. Conviction in the Tattva (truths) through faith in all deities, Nirgrantha Gurus (ascetics), and the teachings of the omniscient is what leads to Tattvapratiiti (conviction in the truths).

The Role of Knowledge and Conduct:

The text emphasizes that the soul's inherent Sarvajnaveetaraag-swabhav (omniscient and passionless nature) is revealed by the eradication of all obscuring knowledge, perception, delusion, and strength-inhibiting karmas. The continuous practice of the Nirgrantha path is the "Marg" (path), and its secret lies in the Sarvajnopadisht Dharma (religion taught by the omniscient).

The Vitaraags (passionless ones) have often emphasized the primary importance of Samyakdarshan, even though right knowledge is necessary for recognizing right faith. However, knowledge without right faith is seen as a cause of continued worldly suffering, hence the primacy of Samyakdarshan.

As Samyakdarshan becomes purer, the soul's energy towards Samyakcharitra increases, leading to its eventual attainment. This results in the establishment of the soul's stable nature and the manifestation of a fully stable self. The soul, merging into its own true nature and free from all karmic impurities, resides in Moksha, experiencing the ocean of supreme, unhindered bliss.

While Samyakdarshan bestows the quality of rightness upon knowledge, Samyagjnana is essential for Samyakdarshan to progressively purify and attain the fully stable nature of Samyakcharitra. The means to attain this right knowledge are the Vitaraagshruta (scriptures of the passionless) and the Mahatmas (great souls) who are the expounders of these truths.

The Definition of Dharma (Righteousness):

The text offers several definitions of Dharma:

• Dharma is that which sustains the soul in its own nature.
• The soul's nature itself is Dharma.
• Dharma prevents the soul from moving into states other than its own nature.
• Dharma prevents the soul from falling into lower realms due to external influences and keeps it rooted in its own nature.
• Right faith, right knowledge, and right conduct are Dharma.
• The Ratnatrayi (three jewels: right faith, right knowledge, and right conduct) is called Dharma by the Tirthankar Devs.
• Dharma is the faith, knowledge, and conduct of the substance (dravya) that frees one from the cycle of transmigration and keeps them in supreme happiness.

The Difficulty of Attaining True Dharma:

The text highlights that the "Dharma" is deeply hidden and cannot be found through external research. It is attained through profound inner investigation, which is often facilitated by the grace of a fortunate Guru. The association with asanga (unattached) and supremely compassionate Mahatmas who have attained the ultimate essence of Vitaraag Shruta is extremely rare and comes about through great good fortune.

The Signs and Association with Great Souls:

The outward activities of these great souls are considered indicators of their inner state, though a definitive understanding of their inner state is also derived from other means. A pure-hearted seeker can test and understand this inner state. Even a brief association with such a Mahatma can bestow immeasurable virtues upon a pure-hearted seeker. The text draws a parallel to how the words of such great souls could inspire Chakravartis (universal emperors) to abandon their kingdoms and engage in austere penance, implying the immense potential for spiritual transformation through their guidance.

However, such great souls appear only rarely, even in favorable times and places, as they are apratibaddha vihaari (moving freely without obstruction). The question then arises: how can a seeker maintain constant association with them to fully practice the unique causes for the cessation of all suffering?

The Path Forward: Guidance and Scriptures:

Lord Jin has outlined a path:

• One should always behave obediently in their presence.
• To facilitate this, detachment from external and internal possessions is necessary.
• For those unable to renounce completely, a partial renunciation is advised.

The text explains that through the extraordinary virtues of these Mahatmas, their right contemplation, supreme knowledge, and ultimate peace, the seeker's inauspicious tendencies transform into auspicious ones, turning them towards their true nature.

The words of these great beings are like scriptures (Agam). However, to ensure that their teachings are not lost, to overcome the lack of constant association, to retain their essence in memory, and to facilitate necessary changes in understanding certain bhavas (states of being), and to strengthen the power of reflection (anupreksha), the Vitaraagshruta (scriptures of the passionless) and Vitaraagshastra (scriptures of the passionless) serve as powerful supportive tools. It is crucial to first understand their essence through such Mahatmas. With purified vision, these scriptures become a great support even in the absence of their direct association. Where direct association is impossible, the Vitaraagshruta is immensely beneficial for those with purified vision. This is why great exponents have composed texts ranging from a single verse to the Twelve Angas.

The Decline of Scriptures and the Present Era:

Due to the faults of time, a significant portion of the vast ocean of scriptures has been lost, and only a drop or a small amount remains. The text laments that due to the loss of many texts and the incomplete nature of some existing ones, humans in the present era do not receive the full benefit of Nirgrantha Bhagavan's scriptures. This has also led to the rise of numerous conflicting doctrines and a scarcity of great souls devoted to the pure self.

Despite the diminished scriptures, doctrinal differences, and indirect methods of resolution, and the rarity of great souls, the author expresses great joy that the Samyakdarshan (right faith), the essence of scriptures, the path to the supreme state, the means to self-experience, Samyakcharitra (right conduct), and pure self-meditation still exist today. This is the present era, known as Dushamkaal (a time of decline). Due to the inherent difficulties, numerous obstacles, adversities, and the rarity of spiritual means, the path to liberation is attained. However, one should not conclude that the path to liberation has ceased to exist in the present time.

Divergence and Unity in Jainism:

The text briefly touches upon the differences between the Shvetambar and Digambar traditions, stating that Shvetambars refer to certain texts as having eleven Angas, while Digambars disagree. From a sectarian perspective, these are seen as vastly different paths. However, from a deeper perspective, the reasons for these differences are viewed differently, with many points of contention being considered trivial. Those who possess a discerning eye see the underlying unity.

The text emphasizes that individuals of virtue produced in both traditions, when viewed with Samyagdrushti (right vision), see the underlying essence. They strive to minimize obstacles to Tattvapratiiti (conviction in the truths).

The Legacy of Lord Mahavir:

The existence of the path to liberation is currently sustained by the teachings of Lord Vardhamana Jin, the last Tirthankar of this era. The text highlights that those who are well-versed in spiritual knowledge repeatedly marvel at His benevolent act.

The True Measure of Dharma:

The text concludes by stating that only that Dharma is excellent and powerful which is supreme in examining the world and is strong in establishing one in their own nature. It also includes a note that the true value of "Shrimad" (likely referring to Shrimad Rajchandra, a prominent modern Jain mystic) has not been fully understood amidst sectarian biases. However, recognizing such a soul and a self-experiencing individual is central to the discerning eye of Jain philosophy. The author laments the lack of such vision but states that those who cultivate it and strive to understand the self-practice of Shrimad will undoubtedly gain spiritual merit.