Shreyamargi Shravika Ane Adarsh Aradhika Sulsa

Here's a comprehensive summary of the provided Jain text, "Shreyamargi Shravika ane Adarsh Aradhika Sulsa," in English:

This text, authored by Punamchand Nagaridas Doshi, focuses on the concept of true faith (Shraddha) and presents Shravika Sulsa as an ideal example of a devotee who embodies this profound understanding. The author begins by lamenting the misuse and misinterpretation of words in contemporary society, leading to a corruption of human expression and societal disharmony. He highlights "Shraddha" as a prime example, defining it not merely as belief but as "faith based on understanding and proper perspective" (samajpurvakne koymargi vishvas). Without understanding and proper perspective, belief is not true Shraddha.

The text further criticizes the superficial use of the term "Samyak" (right or proper) within the Jain community itself, which has obscured the true meaning of Samyak Darshan (right perception) and Samyak Charitra (right conduct). This lack of clarity has led to personal biases becoming the foundation of religious practice, fostering "abhinivesh" (obstinacy or rigid attachment), which is contrary to the eternal truths taught by omniscient beings.

Shravika Sulsa's distinguished position in the Chaturvidh Sangha (four-fold Jain community) is attributed to her Sreyakarak Samyak Shraddha (auspicious right faith). The text emphasizes that even Lord Mahavir, the omniscient Tirthankar, bestowed "Dharmalabh" (a blessing of spiritual gain) upon Sulsa. This extraordinary act is not just a simple gesture but a practical demonstration of Sulsa's place within the Sangha due to her right faith. It also signifies the recognition and establishment of the importance of faith-filled individuals within the community.

Sulsa's exemplary conduct proved that true faith is expressed through action. Faith cannot be dry; it must be active and dynamic, as they are two sides of the same coin. The author states that Mr. Doshi has highlighted Sulsa's devotional qualities to illustrate the importance and efficacy of devotional sentiment (aradhak bhav) in realizing such beneficial faith in today's society.

The narrative then recounts a significant event: the arrival of Brahma with his family in Rajagriha, heralded by drumbeats. The populace was awestruck by the grandeur and spectacle, believing they had witnessed a divine apparition. However, Shravika Sulsa remained unmoved. The text questions whether Sulsa was disturbed or lacked curiosity. The answer is a resounding no. Sulsa was an ideal woman, a holder of Samyak Shraddha as propounded by the omniscient and an upasika (devotee) of Lord Mahavir. She was the wife of Nagasarthi, a prominent citizen, and her deep study of truths and philosophies, guided by faith, led her to understand that every soul, when purified from karmic impurities, becomes divine in its true nature – self-reliant and not dependent on external factors. She recognized that such perfected souls accept the refuge of Arihants and omniscient beings, not out of dependency, but as a natural consequence of their purified state. This refuge is complete only when the soul's inherent essence, along with the energy for karmic purification, becomes self-luminous.

The text elaborates that when such devotion becomes a lived experience, one attains Kshāyika Samyak Darshan (permanent right perception). An individual with this perfect perception is not attached to any particular name or form associated with an Arihant; rather, they worship the pure essence of the Arihant's soul, transcending the physical body and its karmic attachments. This is why the spectacle of "Brahma" or the adoration of the people could not touch Sulsa's soul. A soul with faith in inner strength is not drawn to external miracles or temporary pleasures; it seeks eternal bliss.

The text then introduces Late Pujya Pad Shri Rajendra Puri Maharaj as a torchbearer of this noble tradition. He revitalized the principles of Samyak Darshan, limiting vows (Deshivrati), and complete vows (Sarvavirati), empowering individuals to achieve their spiritual potential through self-effort.

The narrative then delves into the trials and tribulations that tested Sulsa's faith, orchestrated by Ambada, a wandering ascetic who had attained various siddhis (powers). Ambada, having become a devotee of Lord Mahavir, intended to test Sulsa's faith. Lord Mahavir, while in Champapuri, sent a message of "Dharmalabh" to Sulsa through Ambada, knowing that Ambada had the potential to test her.

Ambada, in an attempt to create illusions, appeared in the guise of Brahma at the eastern gate of Rajagriha. The populace, easily swayed by physical prowess and miracles, flocked to pay homage. The next day, he appeared as Vishnu at the southern gate, and on the third day as Shankara. On all these occasions, Sulsa did not appear. The people of Rajagriha were captivated by these divine manifestations, but Ambada's curiosity remained unfulfilled.

Driven by his doubts, Ambada decided to employ deceit. On the fourth day, he created an illusion of the 25th Tirthankar, Lord Mahavir, preaching in Samavasarana. The people were again mesmerized, forgetting that the form of an Arihant is an manifestation of soul power, not something to be mimicked. Ambada hoped Sulsa would come upon hearing the name of the Tirthankar, but she still did not appear.

The text emphasizes that a soul with true faith and conviction cannot be deceived by pretense, miracles, or falsehoods. Just as pure gold remains gold even when called base metal, a soul that has realized truth cannot be swayed by untruth.

Defeated, Ambada went to Sulsa's home himself and delivered Lord Mahavir's message of "Dharmalabh." Upon hearing "Dharmalabh," Sulsa's soul was filled with immense joy. She inquired if her Lord had remembered her, her voice filled with the eager anticipation of spiritual union. Ambada was astonished. While the people were captivated by his elaborate illusions, Sulsa remained unaffected. Yet, a simple message from Lord Mahavir made her ecstatic.

Ambada explained that Lord Mahavir was in Champapuri, enlightening many souls. He then asked Sulsa why she didn't come to witness the manifestations of Brahma, Vishnu, and Mahesh when the entire city did.

Sulsa explained that when a soul develops love for its true self, it becomes intoxicated with its own bliss. In this state, attachments to transient and unreal elements dissolve, leading to the realization of the non-duality of the body and soul. This realization cultivates detachment or a witness-consciousness towards material objects. Such insight, based on the truths propounded by the omniscient, leads to purity of disposition. Souls with such purity are not interested in worldly powers or miracles. They find joy only in their true self.

Ambada conceded that Sulsa might be engrossed in her self-bliss but questioned why she didn't attend the Samavasarana of the 25th Tirthankar, the guide to such bliss. He reminded her that disrespecting an Arihant or their commands constitutes transgression.

Sulsa clarified that Samyak Shraddha is the union of the soul with the teachings and truth of the omniscient. This union awakens the intellect and power within the soul to discern truth from falsehood and to translate this understanding into action. Therefore, when she heard of the Tirthankar's arrival outside the city, the falsity in the situation caused no excitement in her soul. Truthful souls, when the time is right, naturally gravitate towards truth without needing a call; falsehood cannot attract them. She reminded Ambada that Lord Mahavir is the final Tirthankar in this era. She further elaborated that a soul attached to external things may be careless, but a soul seeking its true nature remains diligent, calling out to its true self and challenging ignorance.

While explaining her absence, Sulsa exemplified selflessness and respect for truthfulness. The text highlights this aspect as crucial for contemporary society, as the true meaning of unwavering faith in the Lord's teachings is often obscured. Unwavering faith is expressed when an individual acknowledges their own shortcomings in conduct and develops a strong aversion to their own unrighteousness. This aversion then drives them towards righteous conduct.

Ambada then asked if Sulsa didn't consider her presence necessary for the propagation of Dharma. Sulsa responded that Dharma resides not in a person or place but in purity of disposition and corresponding actions. Actions without genuine inner transformation are either acting or displays of worldly corruption. Dharma propagation or spiritual growth cannot happen through such actions or deception. Religiously appropriate actions must be based on purity of results. The scriptures provide numerous ways for a soul to attain the right path. The omniscient have also described methods to make these approaches appealing. However, they first emphasize that such expressions must be coupled with the discernment of pure disposition and pure means. Otherwise, such activities become a source of unwarranted punishment.

Sulsa asserted that no activity or teaching performed through impure means can lead to purity. The belief that one can reach pure truths through impure means is a self-deceptive illusion born of obstinacy. When the desire for self-welfare arises, a soul's naivety and ignorance diminish. A seeker of self-welfare would never use impure or unauthorized means.

Sulsa then revealed the realization of attainment and purity of means born from her Samyak Shraddha. The brilliance of this pure realization dispelled the darkness of Ambada's doubts. Realizing his error, Ambada felt remorse for his illusory and prideful actions, which led to the accumulation of sin. He renounced his ego, confessed his untruthful conduct to Sulsa, and repented for his misguided path by uttering "Michchhami Dukkaḍaṁ" (a confession of wrongdoing). He purified his faith and embarked on the path of self-welfare through righteous conduct.

Through her Samyak Shraddha, Samyak Gyaan, and adherence to Samyak Achara, Shravika Sulsa demonstrated the transparent, truth-seeking vision and transformation that arises from obeying the commands of Lord Mahavir. This transparency is what enables a soul to transcend the cycle of birth and death, destroy sins, and cultivate detachment from merit-generating activities, leading to Vitaragta (dispassion).

The text concludes by stating that the truthfulness inherent in Shravika Sulsa's soul is a vital aspect that needs to be realized by the entire human society in the present era. Fulfilling this necessity lies in the pure worship of the Arihant's teachings. This ultimate truth holds the eternal potential to guide society, a reality that is beneficial. The author cautions against the superficial consideration of any reality, as it can lead to deviation and perversion.