Papni Saja Bhare Part 14

Here's a comprehensive summary of the provided Jain text, "Papni Saja Bhare Part 14," by Arunvijaymuni, focusing on the concept of Dvesh (hatred/aversion) and its implications:

Book Title: Papni Saja Bhare Part 14 Author: Arunvijaymuni Publisher: Dharmanath Po He Jainnagar Swe Mu Jain Sangh

This installment of the series delves deeply into the nature of Dvesh (hatred, aversion, malice) as a significant pap-sthanak (sinful state or place) that contributes to the cycle of rebirth (bhav-vruddhikarak). The text emphasizes that Dvesh is not merely an external enemy but an internal state of the soul.

Core Message:

The central theme is that the soul itself is the creator of its own happiness and suffering. External factors are merely catalysts; the true cause lies within the soul's attachments (Rag) and aversions (Dvesh). The text strongly advocates for self-control and internal struggle against these negative emotions rather than external conflicts.

Key Concepts and Explanations:

• Self as Friend and Enemy: The text quotes the Uttaradhyayan Sutra, stating that the soul is its own best friend when it purifies itself from karmic bonds. Conversely, it becomes its own worst enemy when it indulges in passions and creates new karmic attachments through Dvesh.
• The Nature of Rag and Dvesh: Rag (attachment, desire, liking) and Dvesh are presented as two sides of the same coin, both stemming from Mohaniya Karma (deluding karma). Like a tossed coin, the soul is tossed by these emotions, and whether it falls in Rag or Dvesh, it leads to downfall.
• Dvesh as a Transformation of Rag: Dvesh is often a manifestation or escalation of Rag. An intense attachment can turn into severe hatred when expectations are unmet or when circumstances change unfavorably.
• The Futility of External Grudges: The text uses the analogy of stubbing one's toe on a stone. The mistake is in not paying attention while walking, not in the stone itself. Similarly, blaming external objects or people for suffering is a delusion.
• Types of Dvesh: The text identifies various forms of Dvesh:
  • Irshya: Envy, wishing for the downfall of another's prosperity or good fortune.
  • Rosh: Anger arising from seeing another's good fortune, beauty, or fame.
  • Dosh: Anything that corrupts the mind.
  • Vair: Enmity that arises from the destruction of affection.
  • Parivada: Speaking ill of others.
  • Matsar: Inability to appreciate another's virtues.
  • Asuya: Intolerance of another's progress or qualities.
  • Prachandan: Intense anger or reawakening of suppressed anger.
• Dvesh in Different Realms of Existence: The text illustrates the pervasiveness of Dvesh across the four realms of existence:
  • Naraka (Hell): Extreme Dvesh characterizes the inhabitants, leading to constant conflict and aggression.
  • Tiryang (Animals): Innate animosity, like that between cats and mice, snakes and mongooses, exemplifies Dvesh in the animal kingdom.
  • Deva (Heavenly Beings): Even celestial beings experience Dvesh and rivalry, often leading to conflicts over celestial pleasures and status.
  • Manushya (Human): Humans exhibit Rag and Dvesh prominently, often leading to familial strife, societal discord, and personal suffering.
• The Problem of "One-Sided" Dvesh: The text highlights the concept of one-sided animosity, citing the examples of Lord Parshvanath and Samara-ditya, where one party harbored intense hatred. While these individuals achieved liberation, the text questions the fate of those in mutual conflict, emphasizing the destructive nature of sustained Dvesh.
• The Cycle of Rag and Dvesh: Rag and Dvesh create a vicious cycle. Rag leads to attachment, and when that attachment is thwarted, it transforms into Dvesh. This Dvesh then fuels further karmic bondage, perpetuating the cycle of suffering and rebirth.
• Consequences of Dvesh:
  • Karmic Bondage: Dvesh is a primary driver of karmic accumulation, leading to a longer and more arduous journey through the cycle of birth and death.
  • Mental and Physical Deterioration: Dvesh causes mental anguish, anxiety, and physical ailments, hindering intellectual development and well-being.
  • Destruction of Virtues: Dvesh erodes positive qualities like compassion, forgiveness, and gratitude.
  • Inability to Perceive Good: A Dveshi individual cannot recognize the virtues of others and often views them with suspicion or malice.
• Examples from Jain Literature: The text illustrates the destructive power of Dvesh through narratives from Jain scriptures, including:
  • The story of Kamatha and Marubhuti: A classic example of intense, multi-life animosity fueled by Rag and Dvesh.
  • The story of Agnisharma and Gunsen (from Samara-ditya Charitra): Another powerful narrative showcasing the destructive cycle of animosity across multiple lifetimes.
  • Lord Mahavir's previous births: Highlighting instances where Dvesh arose from perceived slights or betrayals, leading to significant consequences.
  • The story of King Shrenik and Kanika: A stark example of Dvesh leading to parricide and immense suffering.
• Overcoming Dvesh: The text emphasizes several pathways to overcome Dvesh:
  • Self-Reflection and Understanding: Recognizing Dvesh as an internal enemy and understanding its true nature.
  • Cultivating Equanimity (Samata): Developing a balanced perspective and treating all beings with impartiality.
  • Forgiveness (Kshama): Actively practicing forgiveness towards those who have caused harm.
  • Gratitude (Krutagnata): Focusing on the kindness received rather than the faults of others.
  • Seeking Guidance from the Vitragas: Taking refuge in the teachings of those who are completely free from attachment and aversion.
  • Studying the Lives of Virtuous Souls: Learning from the examples of ascetics and saints who have overcome these negative emotions.
  • Understanding the Impermanence of Circumstances: Recognizing that negative behaviors are often due to karmic conditions and external circumstances, not the inherent nature of the soul.
  • Spiritual Practice: Engaging in practices that purify the mind and soul.

Conclusion:

The text concludes by reinforcing that Rag and Dvesh are the root causes of the cycle of suffering (samsara). By understanding their nature, practicing spiritual disciplines, and seeking refuge in the teachings of the Vitragas (those free from attachment and aversion), one can gradually overcome these inner enemies and progress on the path to liberation (moksha). The ultimate goal is to cultivate virtues like Samata, Kshama, Prema, and Gun Anurag (love of virtues) to purify the soul and escape the bondage of karma.