Samaysara Anushilan Part 01 - Book Summary

This is a comprehensive summary of "Samaysara Anushilan Part 01" by Hukamchand Bharilla, based on the provided text:

Book Title: Samaysara Anushilan Part 01 (Analysis of Samaysara, Part 01) Author: Dr. Hukamchand Bharilla Shastri, Nyayateerth, Sahityaratna, M.A., Ph.D. Publisher: Todarmal Granthamala Jaipur, Pandit Todarmal Smarak Trust

Overview:

"Samaysara Anushilan Part 01" is the first volume of a multi-part series that aims to simplify and elucidate the profound Jain text "Samaysara" by Acharya Kundakunda. Dr. Hukamchand Bharilla, through this work, makes the complex philosophical concepts of Samaysara accessible to a wider audience in a clear and engaging manner. This volume covers the initial 68 verses (Gathas) and associated verses (Kalashas) from the Samaysara.

Key Themes and Content:

The book begins with a Mangleshcharan (auspicious invocation), where the author offers salutations to the pure soul, the essence of Samaysara, characterized as the ultimate reality, the conscious essence, the destroyer of all other states, and the effulgent self-experience. The author expresses his intention to present the essence of Samaysara to the public in simple language, driven by a desire for personal spiritual benefit and the welfare of others.

The Background section highlights the significance of Samaysara as a jewel of Jinagam, considered the pinnacle of Jain scriptures. It quotes Acharya Amritachandra, who calls Samaysara the "unique eye of the world," and Acharya Kundakunda himself, who states that those who understand and abide in the Self described in Samaysara attain supreme bliss. The text emphasizes Samaysara's revolutionary impact, having transformed the lives of millions and influenced great personalities like Pandit Banarasidas, Shrimad Rajchandra, and Pujya Kanji Swami. It is described as the "Agam of Agams," containing the essence of countless scriptures, a pillar of Jainism, a wish-fulfilling cow, and a wish-fulfilling tree. The verses are said to originate from the self-experience of great monks in the sixth and seventh stages of spiritual development.

The core objective of this analysis is to present the fundamental teachings of Samaysara, particularly the soul's pure nature, through the framework of Navatattvas (nine realities). This path leads to the attainment of true faith, knowledge, and conduct. The author will draw upon various commentaries and works, including Acharya Amritachandra's "Atmakhyati," Acharya Jayasena's "Tattvavritti," Pandeya Rajmalji's "Kalash Teeka," Pandit Banarasidas's "Natak Samaysara," and Pandit Jayachandji Chhabra's "Bhasha Vachanika," along with the teachings of Pujya Kanji Swami.

Detailed Analysis of Initial Verses (Gathas and Kalashas):

The book meticulously breaks down the initial verses, often providing detailed explanations of the philosophical nuances:

Mangalacharan (Page 9): The book starts with an invocation.
Background (Page 10-11): Discusses the importance and impact of Samaysara.
Kalash 1 (Page 13-18): Explains the meaning of "Samaysara" as the pure soul, free from karmic impurities, and the significance of bowing to this pure soul. It highlights the soul's essence as existence ('Bhav'), consciousness ('Chitswabhav'), and the destroyer of all other states ('Sarvabhavantarccchide'), experienced through self-realization ('Svanubhuti').
Kalash 2 (Page 18-22): Discusses the concept of "Saraswati" as embodied in right knowledge and speech, emphasizing the multifaceted nature of reality ('Anekant') and the importance of the innate nature of the soul. It contrasts different interpretations of "Saraswati" by various scholars.
Kalash 3 (Page 23-26): The author expresses his personal spiritual aspiration to achieve ultimate purity through the commentary on Samaysara, acknowledging the residual impurities due to karmic influences. This section delves into the nature of 'Moha' (delusion) and the pursuit of 'Param Vishuddhi' (ultimate purity).
Gatha 1 (Page 26-36): Acharya Kundakunda's initial verse is presented, where he pays homage to the Siddhas (liberated souls) and pledges to expound Samaysara as taught by the Shruta-Kevalis (those who know the twelve Angas of scriptures by heart). The verses of the Siddhas are described as eternal, unmoving, and inimitable.
Gatha 2 (Page 37-48): This verse defines "Samay" (time/self) in two ways: "Svasamaya" (one's own nature, the pure soul) and "Parasamsaya" (other states, karmic substances). The emphasis is on understanding the true self as distinct from all external and internal impurities.
Gatha 3 (Page 49-54): This verse asserts that the essence of time, or the soul, is beautiful in its oneness. It critiques the concept of 'bandha' (bondage) as a source of conflict and emphasizes the inherent beauty of the soul's singular, undivided nature.
Gatha 4 (Page 55-60): This verse contrasts the familiarity of worldly affairs (desires, enjoyments, and bondage) with the rarity and difficulty of realizing the singular, separate nature of the soul. It highlights the human tendency to be engrossed in mundane matters while neglecting the spiritual truth.
Gatha 5 (Page 61-68): The author reiterates the commitment to revealing the soul's unique essence and requests the reader to acknowledge and validate this self-realization through their own experience. It underscores the personal and experiential nature of spiritual realization.
Gatha 6 (Page 72-80): This verse describes the soul's true nature as beyond the states of being 'pramatta' (negligent) or 'apramatta' (vigilant), existing solely as pure awareness ('Jnāyaka-bhāva'). It clarifies that this pure awareness is the true self, unchanging and beyond any states of impurity or activity.
Gatha 7 (Page 86-93): This verse clarifies the relationship between the soul and its attributes (knowledge, perception, conduct). While these are described as distinct in the empirical world ('Vyavahara'), in the ultimate reality ('Nischaya'), they are all one with the soul.
Gatha 8 (Page 99-101): This verse uses the analogy of language to explain the necessity of 'Vyavahara' (conventional truth) to communicate 'Paramartha' (ultimate truth). Just as a foreigner needs to learn the local language to be understood, so too does the soul need to understand conventional descriptions to grasp the ultimate reality.
Gathas 9-10 (Page 103-112): These verses distinguish between 'Nishchaya Shruta-Kevali' (one who knows the pure soul through scripture) and 'Vyavahara Shruta-Kevali' (one who knows the entire scriptures). It emphasizes that even understanding the scriptures is ultimately a means to realize the soul.
Gatha 11 (Page 115-123): This verse distinguishes between 'Abhutartha' (unreal/conventional) and 'Bhutartha' (real/ultimate) in the context of 'Naya' (viewpoints). It stresses that adhering to the 'Bhutartha' perspective is essential for true spiritual realization.
Gathas 12-14 (Page 126-141): These verses continue the discussion on the interplay of 'Naya' (viewpoints), the necessity of both 'Nishchaya' (ultimate truth) and 'Vyavahara' (conventional truth) for spiritual progress, and the concept of 'Anekanta' (non-absolutism).
Gatha 15 (Page 190-197): This verse explains that the one who understands the soul as 'Abaddha-sprishta' (unbound and untouched), 'Ananya' (singular), 'Niyata' (constant), 'Avish' (undifferentiated), and 'Asamyukta' (unconnected) truly understands Jainism.
Gatha 16 (Page 218-224): This verse emphasizes the importance of meditating on the soul as the ultimate reality, transcending the states of being 'pramatta' and 'apramatta,' and realizing its pure, conscious essence.
Gatha 17-18 (Page 226-234): These verses use the analogy of a wealthy person recognizing their kingdom to illustrate how a seeker should realize and embrace their true self, the soul, by understanding and following its principles.
Gathas 19-22 (Page 245-261): These verses detail the characteristics of the ignorant ('apratibuddha') and the enlightened ('pratibuddha') soul, highlighting the delusion of identifying with external substances like body, karma, and even subtle inclinations, and the wisdom of recognizing the soul as pure consciousness, free from all these.
Gatha 23-25 (Page 254-263): These verses continue the refutation of false beliefs about the soul, explaining how various philosophical schools mistakenly identify the soul with external or subtle modifications.
Gatha 26-27 (Page 273-281): These verses address the misconception of equating the soul with the body, even when praising the physical attributes of Tirthankaras and Acharyas. It clarifies that true praise lies in recognizing the soul's inherent qualities, not the body's.
Gatha 28-29 (Page 281-285): These verses further clarify the distinction between body and soul, emphasizing that external praises of the body do not constitute the true worship of the soul.
Gatha 30 (Page 293-295): This verse explains that just as describing a city does not equate to describing its king, praising the body of a Tirthankara does not equate to praising the soul.
Gatha 31 (Page 297-304): This verse focuses on the concept of 'Jitendriya' (one who has conquered the senses) and 'Jit-kashaya' (one who has conquered passions), explaining that true conquest is not merely external renunciation but internal realization of the soul.
Gathas 32-33 (Page 305-308): These verses elaborate on the stages of spiritual development, describing 'Jitendra' (those who have conquered senses), 'Jitmohan' (those who have conquered delusion), and 'Ksheenmohan' (those whose delusion is destroyed).
Kalash 34-35 (Page 348-353): These verses offer poetic verses to inspire the reader towards self-realization and sustained spiritual practice.
Gatha 36-38 (Page 325-348): These verses delve into the nature of the soul, emphasizing its freedom from passions like attachment, aversion, and delusion, and its inherent pure consciousness.
Gatha 39-43 (Page 374-380): This section critically examines various philosophical viewpoints that mistakenly identify the soul with external or internal modifications, refuting them based on scriptural authority and reasoning.
Gatha 44 (Page 381-385): This verse highlights the fallacious nature of identifying the soul with modifications like attachment and aversion, citing the authority of Omniscient beings and rational arguments.
Gathas 45-48 (Page 400-415): These verses further elaborate on the soul's distinction from all non-soul entities and modifications, such as consciousness, bliss, and all phenomenal states.
Gathas 49-55 (Page 404-434): This extensive section details the soul's inherent qualities of being tasteless, formless, odorless, intangible, soundless, unmanifest, indivisible, eternal, and pure consciousness, refuting any identification with subtle or gross bodily states, karmic influences, or mental modifications.

Key Elements of the Analysis:

Naya (Viewpoints): The book thoroughly explores the concepts of 'Nishchaya Naya' (ultimate truth) and 'Vyavahara Naya' (conventional truth), explaining how they are both necessary for understanding the spiritual path.
Discrimination: A significant portion of the analysis focuses on distinguishing the soul from all non-soul entities (ajiva), including body, karma, passions, and even subtle mental states.
Self-Realization: The ultimate goal emphasized is the direct, experiential realization of the soul's true nature, free from all impurities and limitations.
The Soul's True Nature: The soul is described as pure consciousness, eternal, unchanging, indivisible, and the source of all bliss.

Significance:

"Samaysara Anushilan Part 01" serves as a vital guide for spiritual seekers, offering a systematic and accessible explanation of Acharya Kundakunda's "Samaysara." Dr. Bharilla's meticulous scholarship and devotion to Jain philosophy make this work an invaluable resource for anyone seeking to understand the path to self-realization. The book emphasizes that true spiritual understanding comes not just from intellectual study but from personal experience and consistent practice.