Samantbhadra Vichar Dipika

Here's a comprehensive summary of the provided Jain text, "Samantbhadra Vichar Deepika" (First Part), authored by Jugalkishor Mukhtar:

The book "Samantbhadra Vichar Deepika" (First Part), published by Veer Seva Mandir, is a philosophical treatise by Jugalkishor Mukhtar. It aims to illuminate the profound teachings of the esteemed Jain scholar Swami Samantbhadra, a revered figure of the second century. The book is part of the "Sanmati-Vidya-Prakashmala" series, established in memory of Mukhtar's daughters, Sanmati and Vidyavati, with the goal of making the wisdom of Bhagavan Mahavir and the principles of Jain philosophy and conduct accessible to all.

The first part of this series focuses on making the thoughts of Swami Samantbhadra easily understandable for the general public. The author, Mukhtar, acknowledges his own limitations in fully grasping and explaining the depth of Samantbhadra's work but is inspired by a quote stating that even a touch of the nectar-ocean is beneficial. He hopes this exposition will serve as such a beneficial touch for readers.

The book is structured around four key questions:

1. Who are Self and Other Enemies (Sw-Par-Vairi Kaun)?

Mukhtar begins by exploring various conventional definitions of enemies, such as parents who fail to educate their children or those who engage in harmful actions like violence, falsehood, and theft. However, he then introduces Samantbhadra's far-reaching perspective: "Ekanta-graha-rakta" (those attached to absolute, one-sided views) are the enemies of both themselves and others.

Samantbhadra argues that everything possesses multiple aspects and qualities (anekanta). To focus on only one aspect, ignoring others, is to have a distorted view. This attachment to a single, absolute viewpoint leads to conflict and misunderstanding, much like blind men describing an elephant from their limited perspective. Such one-sided adherents fail to grasp the true nature of reality and thus harm themselves and others. Mukhtar illustrates this with the example of kuchla (Strychnine). Someone who observes its life-giving properties and fails to recognize its deadly potential or proper dosage can cause great harm. Similarly, adherence to any single doctrine without considering its relative aspects leads to error and destruction.

Samantbhadra's core argument is that "Mitho'n-apeksha" (those independent of each other) are destructive, while "Paraspar-apeksha" (those mutually dependent) are beneficial. This principle applies to concepts like absolute existence and non-existence, permanence and impermanence, and similarly, to absolute views (ekanta) and manifold views (anekanta). Those who embrace absolute views, without acknowledging the relativity and interdependence of concepts, are deemed enemies of themselves and others.

2. Why Worship the Detached (Vitaraga Ki Puja Kyon)?

This section addresses the common question: If Vitaraga (those free from passions and desires) are indifferent to praise or blame and do not directly intervene in worldly affairs, why worship them? Mukhtar explains that the worship of Vitaragas is not for the purpose of pleasing them or receiving direct boons. Instead, it is a means of remembering and contemplating their extraordinary virtues and qualities.

Samantbhadra's Svayambhu Stotra states that while Vitaragas are neither pleased by worship nor displeased by criticism, contemplating their pure qualities purifies the mind from defilements. This contemplation is a form of "Bhaktiyoga" (path of devotion) aimed at self-improvement and spiritual development. The Vitaraga is seen as an ideal, a perfected soul whose qualities (infinite knowledge, perception, bliss, and energy) are aspirational. By remembering and reflecting on these qualities, individuals aim to eradicate their own karmic veils (like the eight kashayas) and achieve a similar state of spiritual perfection. The worship is a tool for connecting with this ideal and initiating the process of self-transformation. The text emphasizes that this form of worship is not about manipulation but about internal purification and growth.

3. Why Pray to the Detached (Vitaraga Se Prarthana Kyon)?

Building on the previous point, Mukhtar addresses the practice of prayer to Vitaragas. He clarifies that while Vitaragas are detached and do not possess desires, the concept of "doing" or "causing" in relation to them is understood through a broader, more nuanced perspective.

The text explains that causality doesn't always require intention or consciousness. For instance, a medicine is considered the "cause" of healing even though it is an inanimate substance. Similarly, a beautiful woman is perceived by an infatuated man as having "stolen his heart," even though she has no intention or awareness of his feelings. The Vitaraga, by their very existence and perfected state, serve as a nimitta karan (instrumental cause) for positive outcomes in their devotees.

When devotees reflect on the Vitaragas' virtues, it leads to the destruction of their own negative karma and the rise of positive inclinations. This process, akin to the beneficial effects of a medicine, is often attributed to the Vitaraga's grace. Therefore, prayers are seen as expressions of internal aspirations and desires, articulated through devotional language. They are a way of expressing the devotee's wish to achieve spiritual progress with the Vitaraga as a model and inspiration. The prayers are not commands but rather heartfelt expressions that, when aligned with the Vitaraga's spiritual influence, aid in the devotee's own self-transformation and the fulfillment of their spiritual goals. The example of a saint passively inspiring devotees highlights this concept of indirect influence.

4. How is the System of Merit and Demerit (Punya-Pāp Ki Vyavasthā Kaise) Established?

This final section critically examines the conventional understanding of merit (punya) and demerit (paap). One common view posits that causing suffering to others leads to demerit, while causing happiness leads to merit. The counter-argument is that causing suffering to oneself leads to merit, and causing happiness to oneself leads to demerit.

Samantbhadra, through his text Devāgam, refutes both these absolute viewpoints as flawed. He argues that if causing suffering or happiness to others were the sole basis of karma, then inanimate objects and Vitaragas (who are free from passions) would also be subject to karmic bondage, as they can be instrumental in the happiness or suffering of others. For example, a Vitaraga's renunciation might cause sorrow to their family, and their presence might alleviate suffering for others. This would lead to a paradox where even the passionless are bound by karma, making liberation impossible.

The text then presents Samantbhadra's refined understanding: Karma (merit and demerit) is determined by whether the action is an "Anga" (aspect) of "Vishuddhi" (purity) or "Sanklesha" (agitation/suffering).

• Vishuddhi-Anga: Actions that are part of spiritual purification, devoid of attachment and leading to inner peace and development (like righteous contemplation and pure contemplation), are associated with merit (punya).
• Sanklesha-Anga: Actions driven by attachment, aversion, and mental turmoil (like sorrowful or wrathful meditation) are associated with demerit (paap).

Therefore, happiness and suffering, whether experienced by oneself or others, become causes of merit or demerit depending on whether they are aligned with purity or agitation. An action that causes suffering, if undertaken with the intention of purification and alleviating greater suffering (like a surgeon's operation), can lead to merit. Conversely, an action that causes happiness, if done with ill will, can lead to demerit.

Ultimately, Samantbhadra's teaching emphasizes the crucial role of intention, mindfulness, and the underlying spiritual state (vishuddhi vs. sanklesha) in determining the karmic consequences of actions. Merit and demerit are not merely based on the outcome but on the inner disposition and the aspect of reality (purity or agitation) that the action embodies. This nuanced perspective, rooted in the principle of anekanta (non-absolutism) and the concept of relativity and interdependence, provides a more comprehensive and accurate framework for understanding the complex workings of karma.

In essence, "Samantbhadra Vichar Deepika" (First Part) serves as an accessible introduction to critical Jain philosophical concepts, highlighting the wisdom of Swami Samantbhadra on subjects like the nature of enemies, the purpose of devotion to the detached, the meaning of prayer, and the intricate system of karma.