Samantbhadra Bharati - Book Summary

Here's a comprehensive summary of the provided Jain text, "Samantbhadra Bharati" by Parmanand Jain:

Introduction to Acharya Samantbhadra

The text introduces Acharya Samantbhadra as a prominent logician and scholar from the third century Vikram Samvat. He was a person of exceptional learning, possessing peak development in poetry and oratory. Born a Kshatriya prince in South India, his birth name was Shantivarma. Though the details of his education are unknown, his works reveal deep devotion and love for Jainism, which motivated him to renounce royal splendors and take Jain initiation.

Samantbhadra's Ascetic Life

As a muni (ascetic), Samantbhadra led a life of great austerity. He strictly followed the five great vows (Mahavratas) and five observances (Samitis) like movement, speech, and alms-seeking. He was disciplined in controlling his five senses and three guptis (restraints of mind, speech, and body). He diligently performed six essential duties (Sadaavashyak Kriya) and ensured his daily activities and internal passions did not cause harm to any living being or create any obstacles due to carelessness. His meticulousness extended to walking on the path with careful foot placement, avoiding nighttime travel, and even changing sides in sleep after carefully examining his surroundings with his picchi (broom). He would handle his possessions like the picchi, kamandalu (water pot), and books with care, and dispose of waste in pure locations. He bore adversities and afflictions with equanimity, never becoming agitated or distressed. His speech was beneficial, concise, and pleasant. He practiced the bhamari vritti of consuming only essential food, viewing it as a means of sustaining life for spiritual growth, not for taste. He adhered to the conduct described in the Mulachara (Acharaanga Sutra), meticulously observing the 28 mula gunas (fundamental virtues) and other virtues.

Overcoming Bhsmaka Vyadhi and Renouncing Asceticism

Despite his strict observance, Samantbhadra contracted the bhsmaka vyadhi (a disease characterized by an intensely burning digestive fire). Even with this ailment, he did not deviate from his ascetic practices. However, as his digestive fire consumed food rapidly, causing extreme hunger and unbearable pain, and leading to weakness, thirst, and fainting, he realized that maintaining his ascetic path was becoming impossible without proper remedies. He requested permission from his Guru for samadhi marana (meditative death). His Guru, a learned, austere, and courageous individual, aware of Samantbhadra's potential and longevity, and knowing his future importance for the propagation of Jainism, forbade him from seeking samadhi marana. The Guru advised him to temporarily abandon his ascetic robes, cure the bhsmaka vyadhi, and then, after performing penance, re-initiate as an ascetic. Following his Guru's command, Samantbhadra adopted various forms and successfully treated his ailment. Once cured, he underwent penance and resumed his ascetic life, traveling extensively to spread the Veerashasan (Jain doctrine).

Samantbhadra's Eloquence and Debate Prowess

Inscriptions and historical accounts indicate Samantbhadra's influence and his dedication to the welfare of the world. Wherever he went, learned individuals would silently listen to his eloquent speeches and philosophical arguments, respecting his profound personality. An inscription at Shravanabelgola mentions places where he engaged in debates, including Pataliputra, Malwa, Sindhu, Thakkadesha (Punjab), Kanchipuram, and Vidisha. Another verse describes him in various forms across different regions, challenging anyone with the strength to debate him as a Jain nirgranthavadi (ascetic).

His words were always weighed on the scales of syadvada (the Jain doctrine of conditional predication). Acharya Vidyananda described him as one who sees through "the eye of examination." His eloquence was so powerful that even harsh speakers softened in his presence.

Unique Attributes and Titles

Samantbhadra possessed unique qualities highlighted by verses describing him as a poet, a king among debaters, a scholar, an astrologer, a physician, and a master of mantras and tantras. Two particularly significant epithets are aajnyasiddha (one whose commands are fulfilled) and siddha sarasvata (one for whom Sarasvati, the goddess of learning, is attained). These indicate his immense authority and mastery of knowledge and speech.

He is also honored as the "first eulogist" (adyastutikar), with his Swayambhu Stotra being cited by Acharya Malayagiri in his commentary on the Aavashyak Sutra. Later scholars and inscriptions have widely praised his excellence. Acharya Jinasena compared his words to those of Lord Mahavir, stating that his "thunderbolt-like speech shattered mountains of misguided intellect." Kavi Vadibhasuri called him the "free-play ground of Sarasvati," whose pronouncements demolished opposing doctrines. An inscription from Shak Samvat 1059 suggests he brought about a thousand-fold increase in the efficacy of Lord Mahavir's teachings. Acharya Viranandi, in Chandrapraഭacharitra, emphasized the difficulty of obtaining Samantbhadra's bharati (speech), which was adorned with the pearls of pure conduct, more than a garland of excellent pearls.

Samantbhadra's Literary Works

Currently, five works of Acharya Samantbhadra are available:

Devagama (Aptamimansa): This work, also known as Aptamimansa, begins with the words "Devagama." It consists of ten chapters and 114 verses. The author establishes Lord Jinendra as omniscient and apta (trustworthy) by examining his words, which are found to be consistent with logic and scripture. He refutes one-sided viewpoints (ekanta vadi) that contradict direct perception, deeming them "burnt by the pride of being an apta." The work reviews various one-sided views such as bhav-ekanta, abhava-ekanta, dvaita-ekanta, and advaita-ekanta, explaining how they fail to establish worldly concepts like cause and effect, bondage, and liberation. It highlights that syadvada, with its sapta bhangas (seven conditional predication) and nayanas (perspectives), is essential for understanding true reality. The text criticizes those who cling to a single aspect of reality as enemies of themselves and others. It explains the relationship between relative and absolute perspectives, stating that relative perspectives are correct and contribute to understanding reality. This work is considered significant for its refutation of one-sided views and its establishment of syadvada.
- Commentaries: Bhattakalanka Deva wrote Ashtashati, and Vidyanandacharya wrote Ashtasahasri, both significant commentaries on Devagama. Vasunandi also wrote a commentary called Vritti.
Swayambhu Stotra (Chaturvimsati Jinastuti): This is a praise of the 24 Tirthankaras, referring to them as "Swayambhu" (self-manifested) because they achieved spiritual development without external guidance. The stotra is primarily devotional, fostering humility and eradicating ego. Samantbhadra credited devotional practice for his own development. He described the praise of Jinendra as a fire that burns the forest of worldly existence and his remembrance as a boat to cross the ocean of suffering. His praise is not mere flattery but a partial glorification of the Tirthankaras' infinite qualities. The text contains profound Jain philosophy and metaphysics, enabling the discernment of self and others. It explains that while Tirthankaras are beyond praise or blame, remembering their virtues purifies the soul and aids spiritual growth. The stotra concludes by advocating syadvada as faultless because it aligns with proofs, unlike one-sided views. It also mentions historical events, such as the protection of Lord Parshvanatha by Dharanendra and Padmavati.
Stutividya: This work's original name is Stutividya, as indicated in the initial verse. It is rich in figures of speech and complex poetic structures, showcasing Samantbhadra's poetic skill. The verses often exhibit intricate wordplay and can be rearranged to form new verses with different meanings. The text is considered extremely profound, requiring Sanskrit commentaries for full comprehension. It aims to conquer sins and contains the essence of Jain Agamas within its devotional verses. It emphasizes the importance of both sakama (desirous) and nishkama (desireless) devotion, with the latter leading to karmic shedding and self-realization. The text explains how remembering the virtues of the Vitaraaga (passionless) Tirthankaras generates auspicious thoughts, diminishes karmic bondage, and leads to the manifestation of one's own pure soul.
Yuktyanushasana: This philosophical work consists of 64 verses, primarily a praise of Lord Mahavir. The author uses the term Yuktyanushasana to describe a scripture that expounds meaning consistent with direct perception and scripture. He asserts that Jainism, through syadvada, presents a comprehensive and irrefutable understanding of reality, encompassing existence, origin, and destruction. The work criticizes one-sided views and highlights the virtues of Jainism, such as compassion, self-control, renunciation, and meditation. It concludes that Mahavir's doctrine is unparalleled and a "Sarvodaya Tirtha" (a path for the rise of all). The text demonstrates that a discerning examination of Jainism, free from prejudice, leads to the shedding of false beliefs and the attainment of right faith. It refutes various philosophical schools and emphasizes the importance of anekanta (non-one-sidedness) and syadvada for mental non-violence.
Samachina Dharmashastra or Ratnakaranda Shravakachara: This work is dedicated to providing instructions on righteous conduct for lay followers (shravakas), aiming to destroy karma and lead to ultimate happiness. The core of this righteous path is the Ratnatraya – right faith, right knowledge, and right conduct. The text emphasizes that any deviation from these principles constitutes unrighteousness and leads to further transmigration. It offers a systematic and appealing description of the duties of lay followers, enabling them to elevate and liberate their souls. The language is clear, sweet, profound, and rich in meaning, making it a "small treasury" of the jewel of Dharma, hence its name Ratnakaranda.
- Structure: The Upaasaka Adhyayana is divided into seven chapters:
  - Chapter 1: Defines right faith as believing in the apta, scripture, and asceticism without delusion or pride, and with eight supporting virtues. It emphasizes that incomplete right faith cannot end the cycle of birth.
  - Chapter 2: Describes right knowledge and its subject matter across the four anuyogas (classifications).
  - Chapter 3: Discusses the qualifications for practicing right conduct, defining it as abstaining from sinful activities like violence. It categorizes conduct into complete (sakala) for monks and partial (vikala) for householders, comprising anuvratas, gunavratas, and shikshavratas.
  - Chapter 4: Details the three gunavratas (Digvrata, Anarthadanda Vratha, and Bhogopabhoga Parimanavrata), their five subdivisions, and their five transgressions.
  - Chapter 5: Explains the five shikshavratas (disciplinary vows) and their transgressions, comparing householders during samayika (meditation) to ascetics touched by the elements.
  - Chapter 6: Defines sallekhana (the vow of gradual self-starvation) and its five transgressions.
  - Chapter 7: Outlines the eleven stages (pratima) of a lay follower, noting that each subsequent stage encompasses the virtues of the preceding ones.
- Significance: This work is considered the most systematic and beautiful description of lay follower conduct before Samantbhadra, and later works are often seen as imitations. It is considered the foremost and most ancient among all shravakacharas.

Conclusion

The text concludes by emphasizing the profound importance and depth of Samantbhadra's teachings, highlighting that a full understanding requires dedicated study. His works, including Devagama, Swayambhu Stotra, Yuktyanushasana, Stutividya, and Ratnakaranda Shravakachara, have profoundly influenced Jain philosophy and practice, offering guidance on logic, devotion, conduct, and the path to liberation.