Samyagdrashti Battrishi Ek Parishilan

This document is a commentary, titled "Samyagdarshi Battrishi Ek Parishilan" (A Study of the Thirty-Two Verses on Right Perception), on the "Samyagdarshi Battrishi" composed by Mahamahopadhyaya Shrimad Yashovijayji Maharaj. The commentary is attributed to Acharya Shri Chandraguptasuri Maharaj. The publication is by Shri Anekant Prakashan, Jain Religious Trust, and was published in Vikram Samvat 2018 (1961-1962 AD).

The book aims to explain the concept of "Samyagdarshi" (one with Right Perception) as described by Mahamahopadhyaya Yashovijayji Maharaj. The commentary delves into the qualities and characteristics of a Samyagdarshi individual.

Here's a breakdown of the key themes and concepts discussed in the provided pages:

Core Concept: Samyagdarshan (Right Perception)

• The text emphasizes that true "Shishtatva" (virtuous or well-behaved conduct, often translated as "civilized" or "disciplined") is intrinsically linked to Samyagdarshan. It criticizes other philosophical schools for defining Shishtatva without this fundamental Jain principle.
• The commentary argues that mere adherence to certain scriptures or rituals (like the Vedas) does not confer Shishtatva.
• True Shishtatva is achieved by those who have attained "Grahan Shiksha" (understanding the path) and "Asevan Shiksha" (practicing the path correctly).

Key Indicators (Lings) of a Samyagdarshi:

The commentary, following the original work, identifies three primary indicators of a Samyagdarshi:

1. Shushrusha (Eagerness to Listen): This isn't just any desire to listen, but specifically an intense eagerness to hear teachings that expound the "Sadharma" (True Dharma). This eagerness is described as being far more potent than the pleasure derived from worldly enjoyments like music sung by celestial beings (Kinnaras). The desire is for the profound spiritual knowledge that leads to liberation, not superficial entertainment. The text contrasts this with the passive desire of a sleeping king to hear stories, which leads to superficial and often misleading knowledge.

2. Dharma-raag (Attachment/Passion for Dharma): This refers to a deep love and devotion not just for Dharma in general, but specifically for "Charitra Dharma" (the path of righteous conduct or asceticism). This passion is described as being more intense than the sensual desires of worldly individuals. While external circumstances (karma) might sometimes lead to actions contrary to righteous conduct, the internal inclination and deep-seated desire for Charitra Dharma remain strong. This is illustrated with the analogy of a Brahmin who, despite having to eat simple food due to circumstances, still harbors a strong desire for rich, ghee-filled food.

3. Guru-devadi Puja (Worship of Gurus, Devas, etc.): This involves showing due respect and worship to spiritual preceptors, deities, and fellow practitioners of the Dharma. This worship is performed with genuine devotion ("Bhavsara") and according to one's capacity, even if it means temporarily setting aside other worldly duties. This devotion stems from the profound respect for the path to liberation and the means to achieve it.

The "Karans" (Stages of Spiritual Progress):

The text explains the three stages of spiritual progress, known as "Karans," that a soul undergoes on the path to Samyagdarshan:

1. Yatha-pravritta Karan: This is the initial stage where the soul is still bound by the "Granthi" (a deep-seated spiritual knot or illusion, primarily caused by Mithyatva Mohaniya Karma). The soul's efforts are directed towards understanding and overcoming this Granthi.

2. Apurva Karan: This stage begins as the soul starts to transcend or break the Granthi. It is characterized by new and unprecedented internal states and efforts.

3. Anivarttikaran (Anivritikaran): This is the final stage where the Granthi is completely broken. The soul is firmly established in its rectified perception and cannot fall from this state.

Comparison with Bodhisattva:

A significant portion of the commentary draws parallels between the characteristics of a Samyagdarshi and those of a "Bodhisattva" as described in Buddhist philosophy.

• Shared Qualities: The text argues that qualities like being "Parartharasik" (dedicated to the welfare of others), "Dhiman" (intelligent), "Margagami" (progressing on the right path), "Mahashay" (noble-minded), and "Guna-ragi" (appreciative of virtues) are common to both Samyagdarshis and Bodhisattvas.
• Meaning of Bodhisattva: It explains that Bodhisattva can mean one who prioritizes "Bodhi" (Right Perception/Enlightenment) or one who is destined to become a Tirthankara (a spiritual leader who establishes the Jain tradition).
• "Kaya-pati" vs. "Chitta-pati": The commentary explains that Bodhisattvas are described as "Kaya-pati" (acting with the body) rather than "Chitta-pati" (acting with the mind). This means their actions in the world, even those that might seem worldly or involve worldly practices (like household duties), are performed without the internal mental attachment or passion. They engage in such activities impersonally, their mind being focused on higher spiritual pursuits. This is likened to a Samyagdarshi who performs necessary worldly actions with detachment.

Critique of other "Shishtatva" Definitions:

The latter part of the commentary critically examines definitions of Shishtatva proposed by other philosophical systems, particularly the concept of adhering to the Vedas.

• Vedapramanvaad (Veda as Authority): The text refutes the idea that adhering to the Vedas is the sole criterion for Shishtatva. It argues that this definition is flawed because:
  • Ativyapti (Over-inclusion): It includes individuals who might accept the Vedas under duress or for superficial reasons but lack true understanding or internal conviction.
  • Avyapti (Under-inclusion): It excludes individuals who, despite not adhering to the Vedas in their entirety, possess qualities of genuine rectitude and understanding.
  • Problematic Definitions: The commentary goes through various attempts to refine the definition of Shishtatva based on Vedic authority and finds them all wanting, demonstrating logical fallacies through detailed analysis of hypothetical scenarios.

Conclusion:

The commentary emphasizes that true Shishtatva, as understood in Jainism, is a consequence of Right Perception (Samyagdarshan). It's a state of having partially or fully eradicated inner faults (like attachment, aversion, and delusion). The text encourages the reader to strive for this genuine Samyagdarshan through the study of such scriptures and the guidance of enlightened teachers, as this is the ultimate path to liberation and true well-being.