Papni Saja Bhare Part 18

Here's a comprehensive summary in English of the provided Jain text, "Papni Saja Bhare Part 18," authored by Arunvijaymuni:

Book Title: Papni Saja Bhare Part 18 Author: Arunvijaymuni Publisher: Dharmanath Po He Jainnagar Swe Mu Jain Sangh Catalog Link: https://jainqq.org/explore/001503/1

This book is part of a series titled "Papni Saja Bhare" (The Repercussions of Sins) and specifically focuses on the 16th Papsthanak (sinful state/activity): Paraparivad (Criticism of others/Backbiting/Slander). The text explains the concept of Papsthanak within Jainism and delves deeply into the nature, consequences, and avoidance of this particular sin.

Core Theme: The central theme of this volume is the pervasive and destructive nature of criticizing or speaking ill of others (Paraparivad or Ninda). It highlights how this behavior stems from internal flaws, leads to negative karmic consequences, and ultimately hinders spiritual progress.

Key Concepts and Arguments:

• The Nature of Papsthanak: The text begins by explaining the concept of Papsthanak as the root of all suffering and the cause of the cycle of birth and death. It describes how past karmas create inherent tendencies that lead to current sinful activities. This creates a vicious cycle where actions lead to karma, and karma reinforces those actions. The only way to break free is to cease sinful activities and shed old karmas.
• The Order of Papsthanak: The book discusses the significance of the order in which the 18 Papsthanak are presented by learned scholars. It notes that while there's a hierarchical order in terms of severity, it's difficult to definitively label one sin as "lighter" or "heavier" as it depends on the individual's state of mind, intensity of passions (Kashays), and mindfulness. Ultimately, all sins are to be abandoned.
• Definition and Meaning of Paraparivad (16th Papsthanak):
  • The term "Paraparivad" is broken down as "Par" (of others), "Pari" (contrary/opposite), and "Vad" (speech/saying). Thus, it means speaking contrarily or falsely about others.
  • It is also explained as speaking about others in a way that is contrary to their true nature or reality.
  • In common parlance, it's known as "Ninda" (slander/backbiting).
  • The text draws a parallel between Paraparivad and Mithyatva (false belief) because both involve speaking or believing contrary to truth and reality. This proximity explains why those who engage in slander often gravitate towards people with false beliefs.
• The Nature of the Slanderer (Nindak):
  • Slanders are often described as having a fault-finding nature (Dosh Drishti).
  • They are self-praising and critical of others.
  • They have a "light" or petty mindset.
  • They are habitual offenders, forming a "sinful addiction" similar to addiction to substances like bidis or alcohol. They actively seek out gossip and opportunities to speak ill of others.
  • They are compared to birds like crows that pick at refuse instead of wholesome grains or vultures that prey on the weak parts of carcasses.
  • Slanders lack appreciation for others' virtues and are only interested in faults and mistakes.
  • They are not inclined towards discussions about scriptures, philosophy, or noble topics. They are incapable of endorsing good deeds.
  • They have a jaundiced view of everything, seeing flaws even in good qualities.
  • They are likened to pigs that relish filth.
  • They often neglect their own responsibilities, making them unfit to manage even their own households ("ghar na chhokra ghanti chaate" - children lick the flour from the grinding stone while the father is busy with others' affairs).
• The Story of Sundar Seth and the Old Brahmin Woman: A significant portion of the text recounts the story of a generous merchant, Sundar Seth, who was widely praised for his philanthropy. However, an old Brahmin woman, consumed by envy and the habit of slander, continuously spoke ill of him. A tragic incident occurred where a cloth merchant died after drinking lassi prepared by Seth, which had accidentally been contaminated by a snake's venom. The Brahmin woman seized this opportunity to spread even more vicious rumors, falsely accusing Seth of murder for his money. Ultimately, the ghost of the cloth merchant revealed the truth, and the Brahmin woman, who was the true source of the slander and misinformation, was punished by being transformed into a black, hunchbacked, leprous woman. This story illustrates the destructive power of slander and the karmic retribution it brings.
• Slandering and Unsuitability for Dharma:
  • Individuals prone to slander are deemed unfit for practicing Dharma.
  • Their religious practices, such as austerities (Tapas), meditation (Samayik), and worship (Puja), become fruitless because their underlying intention is corrupted by sin.
  • Just as unwholesome food can cause indigestion, slander spoils the benefits of religious practices. The text quotes Upadhyayji Maharaj: "He who has the inclination for slander, his tapas and deeds are all useless."
• The Analogy of Indigestion: The text uses the concept of indigestion (Ajirna) to explain the spiritual implications of certain flaws:
  • Anger (Krodh) is indigestion for austerities (Tapas).
  • Ego (Ahankar) is indigestion for knowledge (Gyan).
  • Slander (Paraninda) is indigestion for religious actions (Kriya).
  • The text suggests that if religious practices are not properly digested, they manifest as slander.
• Mayanasundari and the Practice of Slander: The story of Mayanasundari is used to highlight the importance of adhering to Dharma and the suffering caused by the world's disregard and slander of righteous principles. Mayanasundari, despite facing societal condemnation and an unfortunate marriage due to her adherence to Jain principles, felt more pain about the slander against Jain Dharma than her personal hardship. Her story emphasizes that true Dharma is integrated into one's life, not just confined to religious institutions.
• Self-Praise vs. Slander: The text differentiates between self-praise and slander. While self-praise is generally discouraged, it is considered less harmful than praising oneself by slandering others. It argues that one can gain recognition through praiseworthy actions rather than by denigrating others. The book criticizes those who slander religious figures or founders of other faiths to elevate themselves.
• Karmic Consequences of Slander:
  • Slandering leads to the binding of lower-goti (low social status) karma.
  • This results in rebirth in lower castes, families, or even as lowly beings like street sweepers, laborers, or certain types of heavenly beings (Kilbishik Devas) who are servants to higher gods.
  • It also leads to the binding of knowledge-obscuring (Jnanavarniya) and perception-obscuring (Darshanavarniya) karma, as well as obstacle-creating (Antaray) karma.
• Distinction between Slander and Tale-Bearing (Paishunya): The text clarifies that Paraparivad (slander) is distinct from Paishunya (tale-bearing or gossiping). Paishunya involves relaying what one heard, while slander involves distorting or fabricating information. Both are sinful.
• Remedies for Slander:
  • Cultivating Gun Anurag (Appreciation of Virtues): The primary antidote to slander is to develop a genuine appreciation for the virtues of others. This involves looking for the good in everyone, even if they have flaws.
  • Self-Reflection and Self-Criticism (Sw-Ninda): Instead of criticizing others, one should focus on their own faults and shortcomings. This "self-slander" or self-criticism is a vital part of spiritual practice.
  • Studying Scriptures and Associating with the Virtuous: Engaging with spiritual texts and seeking the company of saints and virtuous individuals helps purify the mind and detach from sinful tendencies.
  • Acceptance and Understanding: Recognizing that all beings are fallible due to past karmas can foster compassion and reduce the urge to criticize. Understanding that someone's actions are a result of their karmic situation (Parishithi) rather than their inherent nature (Sthiti) can lead to forgiveness.
  • Confession and Repentance (Alochna, Ninda, Garha): The text highlights the importance of confession before God, Guru, or oneself, followed by repentance and a firm resolve not to repeat the sin.
• The Four Types of Creatures: The text categorizes beings based on their relationship with faults:
  • Best: Those who do not see or even acknowledge others' faults.
  • Medium: Those who see or hear faults but do not speak ill of them.
  • Inferior: Those who see faults and speak of them.
  • Worst: Those who constantly seek out others' faults.
• The Four Types of "Chandal" (Outcasts/Wretches): This categorization includes:
  • Jati Chandala: Born into an outcast caste by birth.
  • Karma Chandala: Engaged in sinful actions like killing animals.
  • Krodh Chandala: Overwhelmed by intense anger.
  • Ninda Chandala: Those who slander others and speak ill of them. The text controversially states that Ninda Chandals are considered lower than those who clean excrement, as they pollute their senses (eyes, ears, mouth) by engaging with negativity.

Conclusion:

The book strongly condemns the act of slander, emphasizing its severe karmic repercussions and its detrimental effect on spiritual growth. It encourages readers to cultivate an appreciation for virtues, practice self-reflection, and seek the guidance of scriptures and virtuous beings to overcome this destructive habit and attain liberation. The ultimate message is to abandon the sin of Paraparivad and embrace self-criticism and the appreciation of others' virtues as a path to spiritual well-being.