Papni Saja Bhare Part 17

Here's a comprehensive summary of the Jain text "Papni Saja Bhare Part 17" by Arunvijaymuni, focusing on the chapter discussing "Rati-Arati" (Attachment-Aversion):

Overall Theme:

This text, part of a series, delves into the Jain concept of "Papni Saja Bhare" (the consequences of sins/unrighteous actions). This specific volume focuses on the 15th Paapsthanak (sinful stage/category): Rati-Arati, which translates to attachment/liking (Rati) and aversion/disliking (Arati). The text explains how these mental states are rooted in attachment and aversion, leading to the cycle of karma and suffering, and how to overcome them through spiritual understanding and practice.

Key Concepts and Explanations:

1. The Cycle of Attachment and Aversion:

   • The text draws a parallel between Rag (attachment/liking) and Dvesh (aversion/disliking), and Rati (liking/fondness) and Arati (disliking/unliking).
   • It explains that first, Rati arises towards a person or object. This can then transform into Arati due to various reasons, such as unmet desires or ego conflicts.
   • Both Rati and Arati lead to the bondage of karma, trapping the soul in a continuous cycle of suffering, likened to a bull in an oil mill going in circles without end.

2. Rati-Arati as the Root of Rag-Dvesh:

   • Psychological analysis suggests that Rati-Arati are the driving forces behind the formation of Rag and Dvesh.
   • When you like something (Rati), attachment (Mamta) develops, leading to effort to acquire it and enjoyment of that attachment (Rag).
   • When you dislike something (Arati) and try to distance yourself, but are forced to encounter it, the Arati intensifies into Dvesh.
   • Therefore, Rati-Arati are the preliminary stages that lead to Rag-Dvesh.

3. The Role of Knowledge and Sankalpa-Vikalpa (Intention and Speculation):

   • The text emphasizes that before Rati-Arati, there are Shubh-Ashubh Sankalpa (pure and impure intentions/thoughts).
   • Knowledge (Gyan) is defined as that which helps understand reality as it is.
   • Distortion in knowledge (Vikruti) leads to immediate Shubh-Ashubh Sankalpas.
   • When knowledge is transgressed, it manifests as Rati-Arati.
   • Further distortion in knowledge leads to Rag-Dvesh.
   • The key is to observe objects and individuals with Jnātā-Drashtā Bhāva (knower-seer attitude) without engaging in Sankalpa-Vikalpa.
   • The presence of Sakshi Bhava (witnessing attitude) prevents the formation of Ragadi (attachment etc.).

4. The True Nature of the Soul:

   • The soul is inherently complete, perfect, and filled with infinite knowledge, bliss, power, and other virtues. It has no need to acquire anything from external (Ajiv) substances.
   • The soul's current state of incomplete knowledge and suffering is due to Mohaniya Karma (deluding karma) that covers its true nature.
   • When Mohaniya Karma is removed, the soul's pure form is revealed.

5. The Impact of Karma:

   • The soul, entangled in the cycle of rebirth, binds karma through Rag-Dvesh.
   • Mohaniya Karma is particularly potent, obscuring the soul's Keval Gyan (omniscience), Keval Darshan (infinite perception), and Yathakhyat Charitra (perfect conduct).
   • The text lists the 28 types of Mohaniya Karma, highlighting Kashaya Mohaniya (anger, pride, deceit, greed) and Nakaashaya Mohaniya (inclining to Kashiya), which include Rati-Arati.

6. Rati-Arati as Mental States:

   • Rati means finding something pleasing, experiencing happiness in favorable things.
   • Arati means finding something displeasing, experiencing unhappiness in unfavorable things.
   • These are primarily mental and intellectual sins (Manasik-Vaitarkik Paap) that originate in the mind's thought processes.
   • The mind then instructs speech and body to act upon these feelings.

7. Rati-Arati are Imaginary:

   • The text cites a verse by Yashovijayji Maharaj stating that Rati-Arati are not inherent qualities of objects but mental creations.
   • If Rati were inherent to an object, it wouldn't disappear upon selling the object. The fact that Rati can disappear when an object is sold proves it's a mental construct.
   • Attachment and aversion are thus considered Man-Kalpit (imagined by the mind).

8. The Pursuit of Happiness:

   • Souls have eternally strived for happiness and the cessation of suffering.
   • However, this pursuit is misdirected towards external, perishable material objects, leading to further karmic bondage.
   • The text uses the example of a beautiful jug that breaks to illustrate that happiness derived from transient objects is ultimately fleeting and leads to sorrow.

9. The Nature of Happiness and Suffering:

   • True happiness is Svasam (self-dependent), while suffering is Paravash (dependent on others).
   • Seeking happiness in external objects, body, senses, or relationships is a form of dependence and thus leads to suffering.
   • The ultimate goal is to realize the soul's intrinsic happiness, which is independent of external factors.

10. The Role of the Mind, Speech, and Body (Karan):

    • The mind, speech, and body are the instruments through which the soul acts in the world.
    • These are considered "karan" (instruments) and can be the cause of both karma bondage and karma destruction.
    • The mind is particularly highlighted as the root of all actions, and its purity or impurity dictates the nature of one's karma.
    • The text emphasizes the importance of controlling the mind, as impure thoughts can lead to impure speech and actions.

11. Dhyana (Meditation) and its Types:

    • Dhyana is the concentration of the mind on a particular subject.
    • There are two main types: Shubh Dhyana (pure meditation) and Ashubh Dhyana (impure meditation).
    • Shubh Dhyana includes Dharma Dhyana (righteous meditation) and Shukla Dhyana (pure meditation), which lead to liberation.
    • Ashubh Dhyana includes Arta Dhyana (sorrowful meditation) and Raudra Dhyana (fierce meditation), which lead to karmic bondage.

12. Rati-Arati as a Gradual Process:

    • Rati-Arati are not independent sins but rather a gradual deepening of attachment and aversion. They are considered the initial steps that lead to the stronger emotions of Rag and Dvesh.
    • The text explains that Rati and Arati are intertwined and often coexist, as liking one thing often implies disliking another.
    • They are also prone to rapid change, demonstrating the fickle nature of the mind.

13. The Interplay of Karma and Mental States:

    • The cycle of Rati-Arati is driven by Mohaniya Karma. When this karma is in effect, we experience Rati-Arati, which in turn binds more Mohaniya Karma.
    • This creates a vicious cycle that is difficult to break, leading to an endless loop of suffering.

14. The Path to Overcoming Rati-Arati:

    • The ultimate solution lies in understanding the true nature of the soul and its inherent happiness.
    • Cultivating Samabhava (equanimity), Samata (equal-mindedness), and Tattvajnan (knowledge of reality) is crucial.
    • By viewing all situations, pleasant or unpleasant, with a balanced perspective and detaching from external objects and experiences, one can break free from the Rati-Arati cycle.
    • Practicing Virati Dharma (renunciation/restraint) helps to reduce the influence of worldly desires and attachments, moving the soul closer to liberation.
    • Seeking the guidance of enlightened beings (Gurus) and following their teachings is essential.

15. The Importance of Internal Reflection:

    • The text encourages introspection and listening to the inner voice of the soul (Antaratma) for guidance on right and wrong actions.
    • This internal dialogue is presented as the most reliable and unbiased source of wisdom.

In essence, the book emphasizes that Rati-Arati, while seemingly minor mental preferences, are the foundational steps that lead to karmic bondage and suffering. By understanding the transient nature of external objects, cultivating equanimity, and seeking true spiritual knowledge, one can overcome these mental states and progress on the path to liberation.