Samyaktva Parakram 01

Here's a comprehensive summary of "Samyaktva Parakram 01" based on the provided text, focusing on the initial "Sutra Parichay" (Introduction to the Sutra) chapters and the first "Bol" (Point/Topic):

Book Title: Samyaktva Parakram 01 (सम्यक्त्व पराक्रम - प्रथम भाग) Author(s): Jawaharlal Acharya, Shobhachad Bharilla Publisher: Jawahar Sahitya Samiti, Bhinasar (Bikaner, Rajasthan)

This book is the eighth installment in the "Shri Jawahar Kiranavali" series. It is a collection of discourses (pravachans) given by the late revered Acharya Shri Jawahar Lal Ji Maharaj. The content is based on the 26th chapter of the Uttaradhyayana Sutra, also titled "Samyaktva Parakram."

Overall Significance of the Uttaradhyayana Sutra: The text emphasizes that the entire Uttaradhyayana Sutra is profoundly useful and filled with teachings that elevate life and spiritual principles. However, the 26th chapter, "Samyaktva Parakram," is highlighted as particularly deep and essential, containing the very essence of Jainism. This chapter comprises 73 "bols" (points or topics), all of which are designed to awaken spiritual and religious sentiments. Acharya Shri Jawahar Lal Ji Maharaj is credited with providing a deeply insightful, clear, and logical explanation of these "bols," which is considered unprecedented in its detail and clarity.

Origin and Compilation: These discourses were initially published in Gujarati as daily lectures in the "Shri Jawahar Vyakhyan Sangrah." The "Samyaktva Parakram" chapter was extracted from this larger collection to maintain the thematic flow. The lectures were completed in five parts. This first volume covers only the first four "bols" out of the 73 from the "Samyaktva Parakram" chapter. The subsequent volumes will contain the remaining "bols." The first edition was published with the support of Shri Hitechhu Shravak Mandal, Ratlam, and Shri Mahavir Gyanodaya Society, Rajkot. This second edition is being published due to popular demand from readers seeking truth.

Sutra Parichay (Introduction to the Sutra):

Part (क) - Introduction to the Uttaradhyayana Sutra:

• Last Utterance of Lord Mahavir: Tradition holds that the Uttaradhyayana Sutra is the final discourse of Lord Mahavir. This is considered true because the core meaning of the entire Sutra is attributed to the Arhantas (Jinas), with the Ganadharas compiling them into textual form.
• Authorship and Authenticity: The meaning is from Lord Mahavir, while the recitation and structuring are attributed to great and knowledgeable elders. The commentary (Niyukti) on this Sutra was composed by Swami Bhadrabahu, indicating the Sutra's existence and acceptance prior to his time. Bhadrabahu's deep affection for the Sutra led him to write the Niyukti. There is some debate about which Bhadrabahu composed the Niyukti, but if it was the one possessing four types of knowledge and fourteen Purvas, it confirms his belief in the Sutra's authenticity. The Uttaradhyayana Sutra is thus a compilation of excerpts from various scriptures and the teachings of great souls.
• Commentaries: After the Niyukti, commentaries (Churni) and numerous Sanskrit commentaries were written on this Sutra. It is said that 56 commentaries exist, indicating that post-Bhadrabahu acharyas also considered it authoritative and beneficial for the public.
• Meaning of "Uttaradhyayana": The name "Uttaradhyayana" is explained in several ways:
  • Sequential: "Uttar" meaning "subsequent" or "following." The Sutra is studied after the Acharaanga Sutra, hence "Uttaradhyayana."
  • Replacement of Acharaanga: The tradition of studying Acharaanga before Uttaradhyayana changed after Acharya Shyambhav compiled the Dashavaikalika Sutra. The Dashavaikalika Sutra, being a condensed and insightful text, replaced Acharaanga in the study sequence. Since Uttaradhyayana followed Dashavaikalika, it was called "Uttaradhyayana."
  • "Uttara" as Primary: "Uttar" can also mean "primary" or "chief." However, in this context, "sequential primary" (क्रमप्रधान) is considered more fitting than "chief" in isolation. Attributing "primary" status to this Sutra over others would imply those others are "secondary," which is problematic. Therefore, it is primary by sequence.
• Nixepa (Categories) for "Uttar": Analyzing "Uttar" through the four Nixepas (Name, Establishment, Substance, and Mood):
  • Name and Establishment Nixepas are skipped for simplicity.
  • Substance Nixepa (Dravya Uttar): "Uttar" has three forms: Jhanghan'ya (inferior/lesser), Utkrushta (superior/greater), and Madhyam (middle). Jhanghan'ya implies something lesser, requiring a greater to define it. Utkrushta has no greater. Madhyam is greater than one but lesser than another. The Sutra's name "Uttaradhyayana" is thus "sa-uttar" (with Uttar) in relation to the primary Acharaanga, implying "Anuttara" (without Uttar) for Acharaanga.
  • Mood Nixepa (Bhava Uttar): The Uttaradhyayana Sutra is considered to be in the Kshayo-pshamika (combination of extinction and stimulation of karmas) state. Both Acharaanga and Uttaradhyayana are in this state, but Acharaanga is prior, and Uttaradhyayana is subsequent. Therefore, it's called Uttaradhyayana. The Niyukti states: "kama uttareṇa paga āyāraseva uvayāṇa tu. tamhāu uttara khalu ajjhayaṇā hoti nāyavvā" (Following the sequence, after Acharanga, but subsequent. Therefore, Uttaradhyayana is known to be sequential).
• Shyambhav and Dashavaikalika: The shift in sequence occurred when Acharya Shyambhav created the Dashavaikalika Sutra, which became the precursor to Uttaradhyayana. The story of Shyambhav's son and his short lifespan highlights the purpose of creating Dashavaikalika to impart maximum knowledge in a limited time. The Sangh's organized nature ensured the text's preservation despite Shyambhav's initial wish to merge it back.
• Purity of Jinavani: The author uses the analogy of water from a lake versus water from a pot to illustrate the purity of Jinavani (Lord's teachings). While water itself is undifferentiated, its ownership and ego (mine/yours) create perceived differences. Similarly, Jinavani is pure, but individual intellects draw from it, leading to diverse interpretations, not a flaw in the original teaching.
• "Tu" in Niyukti: The word "tu" in the Niyukti verse implies a change in the established sequence after the creation of Dashavaikalika, further solidifying the "Uttaradhyayana" as sequential to Dashavaikalika.
• Nature of the Sutra: The Uttaradhyayana Sutra is not about establishing its own supremacy but about its sequential importance. All Sutras are considered equally primary in Jinavani.
• Creator of Uttaradhyayana: The Sutra is attributed to the Sthaviras (elders) and is compiled from Angas (earlier scriptures) and various dialogues. It aims to explain bondage (bandh) and liberation (moksha).
• Testing the Word: True spiritual words (Vani) inspire practices like penance, forgiveness, and non-violence. Words that incite indulgence, anger, or violence are like weapons, not scriptures. The ability to discern this is crucial to avoid deception.
• Meaning of Tap, Kshama, Ahimsa: Tap is not just fasting but includes twelve types of austerity. Kshama (forgiveness) and Ahimsa (non-violence) are also key aspects.

Part (ख) - Further Introduction to the Uttaradhyayana Sutra:

• Compilation of Diverse Sources: This section reiterates that the Uttaradhyayana Sutra is a compilation of excerpts from various sources, including Angas (specifically Drishtivada), Jinavani (teachings of Jinas), teachings of Pratyekbuddhas, and dialogues.
  • From Angas: Some chapters are direct excerpts from earlier Angas. For example, the "Parishaha" chapter is said to be from the "Karmapravada" Purva.
  • Jinavani: Chapters directly delivered by Lord Mahavir, such as those addressed to Gautam Swami, are included.
  • Pratyekbuddha Teachings: Chapters like the one attributed to Muni Kapil, a Pratyekbuddha, are present.
  • Dialogues: Chapters based on conversations, like those between King Nami and Indra or Keshī and Gautam, are also part of the Sutra.
• Focus on Bondage and Liberation: The ultimate purpose of these diverse teachings is to explain the nature of karmic bondage and the path to liberation. Understanding bondage is essential to comprehend liberation, as liberation is the release from bondage.
• Role of Vinaya: The text stresses the importance of "Vinaya" (humility, discipline) as a cause for liberation, while "Avinay" (arrogance, lack of discipline) leads to bondage. The lack of Vinaya is identified as a reason for increased karmic bondage.
• Connection to Moksha Marg: The first chapter of Uttaradhyayana describes Vinaya, and the 28th chapter discusses the path to Moksha. The 26th chapter, "Samyaktva Parakram," focuses on the effort (Parakram) required for the path to Moksha.
• "Samyaktva Parakram" and "Moksha Marg": The 26th chapter, "Samyaktva Parakram," has a strong connection to the 28th chapter, "Moksha Marg." Although named differently, their essence is the same. The 73 "bols" in the 26th chapter begin with "Samyak" (right conduct/faith) and end with "Akarm" (non-karma), both of which are means to Moksha.
• Three Names for the Chapter: The 26th chapter is also known as "Aprimatta Adhyayana" (The Vigilant Chapter) and "Veetragasutra Adhyayana" (The Chapter of Passionless Bliss). The name "Aprimatta" (non-negligent, vigilant) is significant because it encompasses the effort for Samyaktva and the attainment of Veetragata (freedom from passions).
• Importance of Apramada: The chapter's middle name, "Aprimatta Adhyayana," is highlighted because it connects the initial "Samyaktva Parakram" and the final "Veetragasutra." Vigilance (Apramada) is the means to both Samyaktva and Veetragata.
• Understanding Apramada: The text will explain Apramada through four "Anuyogdwaras" (methods of exposition: Upakram, Nikshep, Anugam, and Nay). These are compared to the gates of a city, essential for entry and understanding.
• The Significance of Knowledge: The emphasis is on understanding the true meaning of the scriptures through the guidance of wise individuals, rather than superficial reading. The analogy of the body's skin highlights its unique qualities and the harm caused by excessive clothing, leading to a discussion on the importance of moderation and healthy lifestyle, impacting future generations.
• Sensory Control: The text stresses controlling the senses (taste, smell, sight, etc.) and warns against excessive indulgence. True Dharma lies in conquering the senses, not in indulging them.
• Mindful Action: Reflecting on one's strength and its proper application is crucial. Ignorance of this leads to harmful actions, while mindfulness leads to beneficial ones. Seeking guidance from enlightened beings (Mahatmas) is essential for understanding scriptural truths.

First Bol: Samvega (संवेग)

• Question: What is the benefit of "Samvega" (ardent desire for spiritual progress and liberation)?
• Answer: Samvega leads to "Anuttara Dharma Shraddha" (unparalleled faith in true Dharma). This faith, in turn, strengthens Samvega. It helps in the eradication of eternal (Anantanubandhi) anger, pride, deceit, and greed. It stops the influx of new karma and purifies false belief (Mithyatva), leading to right faith (Samyakdarshan). Some individuals achieve liberation in this very life through the purity of right faith, while others achieve it within three lives.
• Explanation of Samvega: Samvega is derived from "Sam" (proper) and "Vega" (impetus/force). It's the right kind of impetus towards the path of liberation. It's about directing one's energy, mind, and senses towards spiritual well-being, not towards worldly suffering.
• Analogy of the Forest Path: The analogy of a traveler in a dangerous forest highlights the need for guidance. Just as a reliable guide is needed to navigate a treacherous path, spiritual teachers and scriptures provide the necessary direction for the spiritual journey. Following the path recommended by the Jinas (like Lord Mahavir) is essential for well-being.
• Mithyatva and Dharma: The importance of distinguishing between true Dharma and the misinterpretations or exploitations of Dharma is stressed. The story of a Muslim man whose doubts were cleared by listening to a discourse illustrates the power of right understanding.
• The Dangers of Worldly Attachment: The text cautions against attachment to worldly pleasures and the temptations of heaven, emphasizing that true liberation comes from renouncing these attachments.
• The Nature of True Dharma: True Dharma is characterized by non-violence (Ahimsa), self-control (Sanyam), and austerity (Tapa). It is distinct from any superficial adherence or performative acts.
• The Role of Faith: Faith (Shraddha) is presented as the gateway to the path of liberation. It's not mere intellectual assent but a deep-seated, unwavering belief that guides actions. The analogy of a doctor's medicine highlights that faith, conviction (Pratiti), and inclination (Ruchi) are all necessary for the medicine (Dharma) to be effective.
• The Power of Faith: The quote "Shraddhamayo'yam purusho, yo yachchhaddhah sa eva sah" (This person is made of faith; as one has faith, so they become) emphasizes the transformative power of faith.
• Dharma vs. Science: The text contrasts the perceived benefits of science with the enduring value of Dharma. While science offers material comforts, it also brings destruction. Dharma, on the other hand, leads to true peace and well-being. The example of the past being more peaceful despite fewer scientific advancements is used to support this.
• The True Fruit of Dharma: The most profound fruit of Dharma Shraddha is not material gain or worldly happiness but detachment from worldly pleasures (Virakti towards worldly objects). This detachment, in turn, leads to the destruction of Anantanubandhi passions, prevents new karmic bondage, and ultimately leads to liberation. The text clarifies that seeking worldly benefits from Dharma is a misunderstanding of its true purpose.
• The Analogy of the Farmer and the Potter: The analogies of the farmer sowing wheat, the weaver weaving cloth, and the potter making a pot illustrate that one reaps what one sows and that actions have specific, intended outcomes. Applying this to Dharma, one should not expect worldly gains from it.
• The Importance of Pure Intention: The text emphasizes that the true "fruit" of Dharma is internal: detachment from worldly pleasures and the eradication of vices. Any desire for external gains corrupts the purity of religious practice.
• The Threefold Path to Liberation: The path involves: 1. Shraddha (Faith), 2. Pratiti (Conviction/Belief), and 3. Ruchi (Inclination/Interest) coupled with practice.
• The Nature of True Suffering: The text delves into the nature of suffering, explaining that worldly pleasures are ultimately tied to an equal or greater amount of pain. The analogy of the loaded scales (iron vs. gold) and the diseased body illustrates this. The key to true happiness lies in detachment.
• The Goal of Anagarita: The aspiration to become an "Anagar" (one who has renounced worldly life) arises from true faith and detachment, leading to the cessation of physical and mental suffering.
• Trupti (Satisfaction): True satisfaction comes from renouncing that which cannot ultimately satisfy, like worldly pleasures.
• The Analogy of the Pig and the Noble Man: The comparison between a pig relishing filth and a noble man renouncing it highlights the importance of discernment in choosing pleasures and renouncing the harmful.
• The Story of Lalitang Kumar: This detailed story illustrates the consequences of succumbing to temptation and the eventual realization of the true nature of worldly allurements, leading to renunciation. It underscores the importance of detachment and the folly of pursuing transient pleasures that lead to immense suffering.
• The Importance of Mother's Love: The story also subtly touches upon the immense, unconditional love and sacrifice of parents, which is often overlooked by children.
• The Essence of Suffering: The text concludes that all worldly existence is characterized by suffering in various forms (birth, old age, sickness, death, separation from the beloved, association with the disliked). True happiness is only found in liberation from this cycle.

This summary covers the foundational information presented in the initial sections of the book, setting the stage for the detailed exploration of "Samyaktva Parakram" and its subsequent "bols."