Tattvagyan Pathmala 2

Here's a comprehensive summary of the Jain text "Tattvagyan Pathmala 2" by Hukamchand Bharilla, based on the provided pages:

Book Title: Tattvagyan Pathmala 2 Author: Dr. Hukamchand Bharilla Shastri Publisher: Pandit Todarmal Smarak Trust, Jaipur Catalog Link: https://jainqq.org/explore/008320/1

Overall Purpose: This book serves as a foundational text for understanding Jain philosophy and principles. It aims to guide the reader towards spiritual knowledge and liberation by explaining key concepts in a systematic and accessible manner. The text is structured as a series of lessons (Path) that build upon each other.

Key Themes and Content Summary:

The book is divided into several lessons, each focusing on a specific aspect of Jainism. Here's a breakdown of the content covered in the provided pages:

Lesson 1: Mahavirastak Stotra

• This lesson presents a devotional hymn dedicated to Lord Mahavir.
• It extols Lord Mahavir's omniscient knowledge, serene demeanor, compassionate teachings, and his victory over internal enemies like desire and anger.
• The stotra highlights Mahavir as the revealer of the path to liberation and an embodiment of peace and purity.
• It emphasizes the spiritual benefits of reciting or listening to this hymn, stating it leads to the supreme state (Moksha).

Lesson 2: Shastraon ke Arth Samajhne ki Paddhati (Method of Understanding the Meaning of Scriptures)

• This lesson, featuring a dialogue between Pandit Todarmal and Dewan Ratanchand, addresses the crucial aspect of correctly interpreting Jain scriptures.
• The Problem: It highlights that even followers of Jainism can retain misconceptions (mithyatva) due to an inability to grasp the true meaning of the scriptures.
• The Solution: The core of the solution lies in understanding the underlying principles of scriptural interpretation, namely:
  • Nischaya Naya (Ultimate Truth/Real Sense): The direct, unadulterated truth about a substance as it is.
  • Vyavahar Naya (Conventional Truth/Apparent Sense): The truth presented in a way that is understandable to the common person, often using analogies, relative truths, or approximations.
• The Four Anuyogas: The lesson introduces the concept of the fourfold division of Jain scriptures (Pratham, Karan, Charan, and Dravya Anuyoga), each with its own method of explanation. Understanding the specific approach of each Anuyoga is essential.
• The Importance of Distinction: The dialogue stresses the need to differentiate between what is ultimately true (Nischaya) and what is stated conventionally for understanding (Vyavahar). Misinterpreting Vyavahar as Nischaya leads to confusion. For instance, referring to the body as "soul" is a Vyavahar statement, while the soul (Jiva) is distinct from the body. Similarly, practices like vows and self-control are called the path to liberation by Vyavahar, but ultimately, the Vitaraga (passionless) state is the true path.
• Purpose of Vyavahar: Vyavahar is necessary to explain the ultimate truth (Nischaya) to those who cannot grasp it directly, much like using one's mother tongue to explain a foreign concept.

Lesson 3: Punhya aur Paap (Merit and Demerit)

• This lesson explores the Jain perspective on merit (punya) and demerit (paap).
• The Conventional View: Generally, punya is considered good and paap bad, as punya leads to favorable rebirths (human, divine) and paap to unfavorable ones (hellish, animal).
• The Ultimate Jain View: From the perspective of liberation (Moksha), both punya and paap are considered bondages of the soul. Both keep the soul bound to the cycle of birth and death (Samsara).
• Bondage is Bondage: Whether the karma is auspicious (punya) or inauspicious (paap), it results in bondage. True liberation comes from transcending both, through a state of Vitaragta (passionlessness) or pure consciousness.
• Scriptural Support: The lesson cites various Jain scriptures and commentaries (e.g., Acharya Kundakunda, Yogiendu Dev, Pujyapada, Pandit Banarasidas) to support the view that both punya and paap are ultimately impediments to Moksha.
• The Root of Attachment: The attachment to the pleasures derived from punya is a significant obstacle. True happiness lies in the experience of the soul itself, not in the fruits of punya.
• The Analogy of Twins: Punya and paap are likened to twin brothers born to a Chandalini (outcast woman), both binding the soul, and neither being truly desirable for the enlightened.

Lesson 4: Upadan-Nimitta (Material Cause and Instrumental Cause)

• This lesson delves into the fundamental Jain concept of causality, explaining the roles of Upadan (material cause) and Nimitta (instrumental cause).
• Upadan (Material Cause): The substance that itself transforms into the effect. It is the inherent cause. Example: Clay is the Upadan for a pot.
• Nimitta (Instrumental Cause): The external factor that aids in the manifestation of the effect but does not transform into it. Example: The potter, wheel, and stick are Nimitta for a pot.
• Upadeya vs. Naimittika: When discussing the effect from the perspective of its material cause, it's called 'Upadeya' (that which is produced). When discussed from the perspective of the instrumental cause, it's called 'Naimittika' (that which is produced by an instrument).
• Types of Upadan:
  • Trikali Upadan (Eternal Material Cause): The substance or quality that eternally exists and can transform.
  • Kshanika Upadan (Momentary Material Cause): The preceding momentary state of a substance that causes the next state. This is also called the 'Samarth Upadan Karan' (capable material cause).
• Types of Nimitta: Nimitta are generally considered external aids. While they can be classified as 'Udasin' (indifferent) or 'Prerak' (impelling), ultimately, they are seen as secondary to the Upadan.
• Rejection of External Causality: The core Jain principle emphasized here is that no external substance can cause the transformation of another. The soul's transformation (e.g., gaining knowledge, experiencing emotions) is primarily due to its own intrinsic nature and capabilities (Upadan). External factors (Nimitta) merely coexist with or facilitate the process.
• The Danger of Blaming Nimitta: The lesson warns against attributing one's actions or experiences to external causes (Nimitta). This is seen as a form of delusion and prevents self-reflection and progress.
• Importance of Understanding: Understanding the correct relationship between Upadan and Nimitta is crucial for dispelling misconceptions about causality and for realizing the soul's inherent independence and self-sufficiency.

Lesson 5: Atmanubhuti aur Tattvavichar (Self-Realization and Principle-Contemplation)

• This lesson explores the path to self-realization (Atmanubhuti) and the preparatory step of contemplation of principles (Tattvavichar).
• The Goal: Atmanubhuti: This is the direct experience of the soul, a state of pure, undifferentiated consciousness and bliss, achieved by turning inward and focusing on one's true self.
• The Process: Tattvavichar: This is the intellectual and analytical process of contemplating the fundamental truths of existence (soul, non-soul, bondage, liberation, karma, etc.). It involves reasoning and questioning ("Who am I?", "What is true happiness?").
• The Paradox: While Atmanubhuti is the goal, it's important to note that it is a non-dualistic, pure state, whereas Tattvavichar is inherently dualistic and conceptual. True self-realization transcends conceptual thought.
• Focus on the Soul: The essence of the teaching is to shift focus from external objects and experiences to the intrinsic nature of the soul. All outward tendencies must be withdrawn and directed inward.
• The Soul as the Agent: The soul is the sole agent of its own realization, requiring no external help. The focus should be on the soul's inherent capabilities and its inherent connection to pure bliss and knowledge.
• The Limits of Tattvavichar: While Tattvavichar is necessary for initial understanding, it is not the end goal. Ultimately, one must move beyond intellectual contemplation to direct experience.
• Key Principles for Self-Realization:
  • Dedicating one's knowledge to the soul.
  • Recognizing the soul as the true subject, object, and instrument of knowledge.
  • Understanding the soul's eternal, unchanging nature.
  • Discarding attachment to external things and even transient states of the soul.

Lesson 6: Shat Karak (The Six Grammatical Cases - Applied Philosophically)

• This lesson explains the concept of "Karak" (case) as used in grammar and applies it to the Jain understanding of causality, focusing on the soul's actions.
• The Six Karakas: Karta (Subject/Agent), Karma (Object), Karan (Instrument), Sampradan (Dative/To whom), Apadan (Ablative/From where), Adhikaran (Locative/In where).
• Vyavahar Karak (Conventional Karakas): These describe actions in the mundane world where different entities interact. For example, a potter (Karta) makes a pot (Karma) using a stick (Karan), for a water-seller (Sampradan), from clay (Apadaan), on the ground (Adhikaran). These are seen as indirect or superficial causes.
• Nishchaya Karak (Ultimate/True Karakas): In the ultimate sense, according to Jain philosophy, each substance is its own cause and agent of its own transformations. The soul, for instance, is its own Karta, Karma, Karan, etc., in relation to its own states of consciousness.
• The Soul as Self-Sufficient: The lesson emphasizes that the soul is "Svayambhu" (self-created/self-existent) and its journey to liberation involves realizing its inherent six-fold causal nature. It doesn't depend on external factors for its ultimate transformation.
• The Myth of External Causality: The text strongly refutes the idea that external entities (like God, karma, or others) can be the direct cause of the soul's actions or destiny. The soul is responsible for its own bondage and liberation.
• Rejection of Sambandh and Sambodhan: The lesson clarifies why 'Sambandh' (Relation) and 'Sambodhan' (Vocative) are not considered Karakas – they do not directly cause or participate in an action.
• Benefit of Understanding: Understanding Nishchaya Karakas is crucial for dispelling the illusion of external agency, fostering self-reliance, and progressing on the path of liberation. It's about realizing that the soul itself is the agent and the experiencer of its own spiritual journey.

Lesson 7: Chaturdash Gunsthan (The Fourteen Stages of Spiritual Evolution)

• This lesson introduces the concept of the fourteen Gunsthanas, a systematic classification of the soul's spiritual progress.
• What are Gunsthanas? They represent the progressive stages of a soul's journey from the most deluded state (Mithyatva) to the state of perfect liberation (Siddhahood). These stages are characterized by the presence and intensity of passions (kashayas) and the degree of insight into the true nature of the soul.
• The Fourteen Stages: The lesson lists and briefly defines each of the fourteen Gunsthanas:
  1. Mithyatva (Delusion): Complete ignorance and misapprehension of reality.
  2. Sasadan (Degenerate Right Faith): A state where right faith has been slightly lost but not completely replaced by delusion.
  3. Mishra (Mixed Faith): A state where both right and wrong faith are present simultaneously.
  4. Avirata Samyaktva (Vowless Right Faith): Attainment of right faith but without practicing any vows or restraints.
  5. Deshavirat (Partial Vows): Practicing limited vows and restraints (typical of lay followers).
  6. Pramatta Samyat (Careful Asceticism with Remnants of Passions): Practicing vows with some degree of mindfulness but still subject to minor lapses (pramada).
  7. Apramatta Samyat (Careful Asceticism without Remnants of Passions): Practicing vows with full mindfulness and diligence, free from gross passions.
  8. Apoorvakaran (Unprecedented Causality): Progressing towards higher purity with unprecedented spiritual insights and efforts.
  9. Anivrittikaran (Uninterrupted Causality): A state of continuous, unwavering spiritual progress.
  10. Sukshma Samparaya (Subtle Passions): Very subtle remaining passions are present.
  11. Upaśāntakaśāya (Pacified Passions): Passions are temporarily pacified (not destroyed).
  12. Kshīṇakaśāya (Destroyed Passions): All passions are completely destroyed.
  13. Sayogakevali Jin (Omniscient with Body): The soul has attained omniscient knowledge and perception while still embodied, with residual karmic matter.
  14. Ayogakevali Jin (Omniscient without Body): The soul has shed all karmic matter and achieved complete liberation (Moksha).
• Context: The lesson notes that this is a summary based on the Gommatasar, a foundational text in Jain philosophy.

Lesson 8: Tirthankar Bhagwan Mahavir (Tirthankar Lord Mahavir)

• This lesson provides a biographical overview of Lord Mahavir, the 24th and last Tirthankar of this era.
• Birth and Early Life: Details his birth to King Siddhartha and Queen Trishala in Kundagrama, his given name Vardhamana, and the auspicious dreams of his mother.
• Character of Mahavir: Highlights his inherent wisdom, courage (earning him the name "Mahavir" - Great Hero), and detachment even in his princely youth. It describes incidents showcasing his bravery and intellect.
• Renunciation and Austerity: Chronicles his renunciation of worldly life at the age of thirty, his twelve years of severe penance, his vows of silence, and his practice of equanimity towards all beings.
• Attainment of Omniscience and Liberation: Describes how, at the age of 42, after intense penance, he attained Kevala Jnana (omniscience) and Vitaragta (passionlessness), thus becoming a Tirthankar and a Bhagwan.
• Teachings and Assemblies (Samavasarana): Explains that his teachings were universally understood (divine speech) and focused on the soul's independence and the path of self-reliance. His assemblies were inclusive of all beings, emphasizing equality and non-violence.
• Key Disciples: Mentions his chief disciple, Indrabhuti Gautam, who became the first Ganadhar, and lists other Ganadhars.
• Core Message: The lesson emphasizes that Lord Mahavir did not create new truths but revealed eternal truths about the soul's inherent nature and the path to liberation. He taught that every soul is capable of achieving divinity through self-effort.
• Mahavir's Nirvana: Concludes with his attainment of Nirvana at the age of 72, coinciding with the celebration of Diwali.

Lesson 9: Devagam Stotra (Aptamimansa) by Acharya Samantabhadra

• This lesson introduces the "Devagam Stotra," also known as "Aptamimansa," a profound hymn by Acharya Samantabhadra.
• Author and Significance: Acharya Samantabhadra was a prominent Jain scholar from the 2nd century CE. This stotra is considered a commentary on the introductory verses of the Tattvartha Sutra.
• Purpose: The stotra, written in a style of subtle critique, aims to establish the true nature of an "Apta" (a perfectly enlightened being, like a Tirthankar) by distinguishing them from those who merely claim enlightenment or exhibit outward show.
• Critique of False Claims: The hymn addresses various claims of divinity and enlightenment, subtly refuting them:
  • Outward Manifestations: Simply having divine attendants, flying through the air, or possessing regalia doesn't prove true enlightenment, as these can be mimicked by illusionists.
  • Inner Qualities: Even subtle inner qualities or superhuman abilities found in deities (who still possess passions) don't equate to the ultimate Apta.
  • Contradictory Scriptures: The existence of numerous scriptures with conflicting teachings means not all proclaimers can be true Apta; only one can be the genuine guide.
• Establishing True Apta: The stotra asserts that the true Apta is characterized by:
  • Vitaragta (Passionlessness): The complete absence of desires, anger, pride, deceit, and greed.
  • Sarvajnata (Omniscience): The perfect knowledge of all realities.
  • Agnosticism: The impossibility of these qualities (passions and ignorance) is demonstrated by their gradual decline and eventual elimination through spiritual practice (like fire purifying gold).
  • Non-contradictory Teachings: The Apta's words are consistent with logic and direct perception, unlike the dogmatic pronouncements of extreme monists (e.g., nihilists or eternalists).
• The Syadvada Principle: The hymn champions the Syadvada (relativism/conditional predication) philosophy as the only way to reconcile seemingly contradictory aspects of reality, contrasting it with the limitations of extreme one-sided views (ekantavada).
• Essence: The stotra argues that true enlightenment is not about outward displays or blind faith in contradictory doctrines but about the soul's realization of its own pure, omniscient, and passionless nature.

In essence, "Tattvagyan Pathmala 2" systematically guides the reader through essential Jain doctrines, from devotional hymns and scriptural interpretation to the principles of causality, spiritual stages, the life of Lord Mahavir, and the philosophical arguments for true enlightenment, all aimed at fostering a deeper understanding and a path towards spiritual liberation.