Tattvagyan Pathmala Part 2

Here is a comprehensive summary of the Jain text "Tattvagyan Pathmala Part 2," based on the provided pages:

Book Title: Tattvagyan Pathmala Part 2 Author: Hukamchand Bharilla Publisher: Todarmal Granthamala Jaipur

This book is part of a curriculum set by the Shree Vitrag-Vigyan Vidyapeeth Examination Board. It is a collection of essays and teachings aimed at imparting fundamental Jain philosophical knowledge.

Overall Structure and Content:

The book is divided into several distinct lessons, each focusing on a key aspect of Jain philosophy and practice. The primary goal is to guide the reader towards understanding the true nature of reality and achieving liberation (moksha).

Key Lessons and Their Summaries:

1. Mahavir-ashtak Stotra (Lesson 1):

   • This is a devotional hymn dedicated to Lord Mahavir, the 24th Tirthankar.
   • The stotra extols Lord Mahavir's omniscience, his compassionate nature, and his role as the revealer of the path to liberation.
   • It describes his divine qualities, such as his serene countenance, his auspicious presence, and the purifying power of his teachings.
   • The stotra is presented in Sanskrit with its Hindi meaning, making it accessible to the reader for understanding and recitation.
   • It concludes with a verse stating that reciting or listening to this hymn leads to the highest spiritual attainment.

2. The Method of Understanding the Meaning of Scriptures (Lesson 2):

   • This lesson, presented as a dialogue between Pandit Todarmal and Dewan Ratanchand, addresses the crucial aspect of correctly interpreting Jain scriptures (Agamas).
   • It emphasizes that the root of worldly existence is mithyatva (false belief or delusion).
   • The core problem identified is that even those who consider themselves Jains may retain mithyatva due to a misunderstanding of the scriptures' meaning.
   • The solution lies in understanding the method of interpretation, which involves recognizing the distinction between Nishchaya (ultimate or absolute truth) and Vyavahar (conventional or practical truth).
   • The scriptures are structured into four Anuyogas (expositional categories): Prathamanuyoga, Karananuyoga, Charananuyoga, and Dravyanuyoga. Each has its own method of presentation.
   • Nishchaya-Vyavahar:
     • Nishchaya refers to the absolute, inherent nature of a substance.
     • Vyavahar refers to the conventional or apparent nature, often used for explanation or communication, where things are described in relation to other things or through analogies.
     • Examples: Calling a human or animal a 'soul' (Jiva) is Vyavahar, as the true soul (Nishchaya Jiva) is distinct from the physical body and its manifestations. Similarly, vows and austerities (Vrata-sheel-sanyam) are a Vyavahar path to liberation, while the Nishchaya path is the state of Vitraagta (non-attachment).
   • The Four Anuyogas:
     • Prathamanuyoga: Uses narratives of great souls, worldly wonders, and the fruits of good and bad deeds to inspire faith and detachment. It may present factual accounts with slight contextual embellishments for illustrative purposes.
     • Karananuyoga: Deals with truths accessible only through omniscience, presented in a way understandable to limited beings. It categorizes complex spiritual states (like Gunasthanas) into manageable frameworks. It might use metaphorical language for instructional purposes.
     • Charananuyoga: Focuses on practical conduct and ethical guidelines suitable for practitioners. It primarily uses Vyavahar but sometimes incorporates Nishchaya to refine understanding. It might use emotional appeals (fear of hell, desire for heaven) to guide behavior.
     • Dravyanuyoga: Explains the true nature of substances (Dravyas) through logic, reasoning, and examples, aiming for correct faith (Samyak-shraddha). It emphasizes self-realization and the transcendence of attachment and aversion.
   • The lesson stresses that a correct understanding of these methods is essential to avoid contradictions in scriptures and to grasp their true essence, all of which ultimately aim at fostering Vitraagta.

3. Merit (Punya) and Demerit (Papa) (Lesson 3):

   • This lesson delves into the Jain perspective on Punya and Papa, which are central to discussions about karma, rebirth, and liberation in Indian philosophy.
   • Definition: Punya arises from virtuous or pleasant thoughts (Shubh-bhav) like devotion to deities, veneration of gurus, compassion, charity, vows, and self-control. Papa arises from sinful or unpleasant thoughts (Ashubh-bhav) like violence, falsehood, theft, illicit conduct, and accumulation.
   • Consequences: Punya leads to favorable circumstances and rebirths in higher realms (human, celestial), while Papa leads to unfavorable circumstances and rebirths in lower realms (hellish, animal).
   • Jain Perspective on Liberation: The crucial point is that both Punya and Papa are considered bondage (bandha). They bind the soul to the cycle of birth and death (samsara). While Punya may seem good from a worldly perspective because it leads to pleasant experiences, it does not lead to liberation.
   • The True Path: Liberation (Moksha) is achieved only by transcending both Punya and Papa through the attainment of pure, non-attached, and omniscient consciousness (Shuddhopayoga or Vitraagta).
   • The lesson cites various Jain Acharyas (Kundakunda, Yogindu, Pujyapada, Banarsidas) who emphasize that both are causes of bondage and that true liberation comes from the absence of both pleasant and unpleasant attachments.
   • The common misconception is to find happiness in the fruits of Punya (worldly pleasures), which prevents one from realizing the true bliss of the soul. The ultimate goal is the experience of the self-realized, blissful soul, which is pure consciousness.

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

   • This lesson explains the fundamental concepts of causation in Jainism, crucial for understanding how phenomena occur.
   • Core Principle: Every effect (karya or paryaya) has a cause (karan). Causes are divided into two types:
     • Upadan Karan (Material Cause): That which transforms itself into the effect. It is the inherent substance or potential within the effect.
     • Nimitta Karan (Instrumental Cause): That which facilitates the transformation of the Upadan but does not transform itself. It is external to the effect.
   • Examples:
     • Pot: Clay is the Upadan, and the potter, wheel, and stick are Nimitta. The pot (Upaadeya) is made from clay (Upadan), and it is also called Naimittika in relation to the potter etc.
     • Golden Necklace: Gold is the Upadan, the necklace is Upaadeya. Fire, goldsmith are Nimitta, and the necklace is Naimittika.
     • Right Faith (Samyagdarshan): The soul (Atma) or its faith-consciousness (Shraddha-guna) is the Upadan. The absence of delusion karma (Mithyatva karma ka abhav) is the Nimitta. Samyagdarshan is the Upaadeya or Naimittika.
   • Types of Upadan:
     • Trikali Upadan: The eternal substance itself that undergoes change over time (e.g., the soul's inherent capacity for consciousness).
     • Kshanika Upadan (Samarth Upadan): The immediately preceding momentary state or potential that directly leads to the next state.
   • Types of Nimitta: Udaaseen (indifferent) and Prerak (stimulating/active). However, all causes are ultimately considered indifferent in the sense that they cannot force a change; the Upadan must have the inherent potential.
   • Rejection of External Agency: Jainism strongly refutes the idea that any external entity (God, karma, etc.) is the sole "doer" (karta) of an effect. The soul itself is the Upadan of its own states, including bondage and liberation.
   • Benefit of Understanding: This understanding removes the blame of actions from external factors, fosters self-reliance (swavalamban), and leads to the realization of the soul's independence. It prevents the mistake of attributing one's suffering or spiritual progress solely to external causes.

5. Self-Realization (Atmanubhuti) and Reflection on Truths (Tattva Vichar) (Lesson 5):

   • This lesson defines Atmanubhuti (direct experience of the soul) and Tattva Vichar (reflection on ultimate truths).
   • Atmanubhuti: It is the state of experiencing one's true, unchanging, conscious self (Atma) through introspection. It is a state of pure, undivided consciousness. The knower, the known, and the act of knowing are all the soul itself in this state.
   • Tattva Vichar: This is the intellectual and analytical process of contemplating fundamental truths (like "Who am I?", "What is true happiness?", "What is the nature of the soul and non-soul?"). It is a necessary preliminary step towards Atmanubhuti.
   • Relationship: Tattva Vichar is a vikalp-atmak (conceptual) process, while Atmanubhuti is nirvikalp (non-conceptual and direct). Tattva Vichar prepares the mind, but Atmanubhuti transcends even thought.
   • Focus: The goal is to shift one's focus from external objects and fleeting experiences to the eternal, unchanging essence of the soul. This involves understanding the soul as distinct from the body, karmas, and all other phenomenal aspects.
   • Path: True understanding requires withdrawing attention from all external and internal differentiations (body, emotions, thoughts) and focusing solely on the pure, unadulterated consciousness. This is the path to liberation and true bliss.

6. The Six Factors (Shatkaraka) (Lesson 6):

   • This lesson, attributed to Acharya Kundakunda, explains the concept of "factors" (karaka) in grammar and their application to Jain philosophy, particularly the soul's inherent nature.
   • Grammatical Factors: The six grammatical factors are: Karta (Agent/Doer), Karma (Object), Karan (Instrument), Sampradan (Beneficiary/Recipient), Apadaan (Source/Abode from which something separates), and Adhikaran (Location/Support).
   • Two Perspectives:
     • Vyavahar Karaka (Conventional Factors): These apply when one entity acts upon another, often involving external causes. Example: The potter (Karta) makes a pot (Karma) using a wheel (Karan) for the customer (Sampradan), taking clay from a basket (Apadaan), on the ground (Adhikaran). These are considered conventional and non-absolute.
     • Nishchaya Karaka (Absolute Factors): In reality, each substance is self-acting and self-contained. The soul, for instance, is the Karta of its own states, the Karma (object) is its own consciousness, it is the Karan through its own inherent nature, it is the Sampradan to itself, it is the Apadaan by separating itself from impurities, and the Adhikaran by being its own support. The soul is "self-created" (svayambhu) in its pure state.
   • Application to the Soul: The soul is the sole agent of its own experiences, transformations, and liberation. It is not dependent on any external factor for its fundamental existence or its ultimate attainment.
   • Implication: This understanding reinforces the principle of self-reliance and the absence of an external creator or controller. It emphasizes that the soul's bondage and liberation are entirely its own doing.

7. The Fourteen Stages of Spiritual Progression (Chaturdash Gunasthan) (Lesson 7):

   • This lesson, based on the Gommatsara Jivakanda, outlines the fourteen stages of spiritual development that a soul progresses through on its journey to liberation.
   • What are Gunasthanas? They represent the progressive states of a soul based on its prevailing mental tendencies (emotions like attachment/aversion, knowledge, conduct) and the influence of karmic influxes (asrava).
   • The Fourteen Stages:
     1. Mithyatva (Delusion): Complete ignorance and adherence to false beliefs.
     2. Sāsādan (Degenerating): A transitional state where right faith is lost but delusion is not yet fully attained.
     3. Mishra (Mixed): A state where both right and wrong faith coexist.
     4. Avirata Samyaktva (Non-vow-bound Right Faith): Attainment of right faith without the practice of vows.
     5. Deshavirata (Partial Vows): Adherence to partial vows (for lay followers).
     6. Pramattasamyata (Conscientious Restraint): Attainment of full vows with some indulgence in subtle passions and lapses (pramada).
     7. Apramattasamyata (Non-conscientious Restraint): Full vows without lapses, leading to greater purity.
     8. Apoorvakaran (Unprecedented Causation): Development of new, higher levels of spiritual purity.
     9. Anivrittikaran (Uninterrupted Causation): Continuous spiritual progress with no regressions.
     10. Sukshma Samparaya (Subtle Delusion): Presence of extremely subtle forms of greed/attachment.
     11. Upaśāntakashāya (Pacified Passions): Suppression of passions for a time.
     12. Kshīnakashāya (Destroyed Passions): Complete eradication of passions.
     13. Sanyogi Kevali Jin (Omniscient with Activity): Attainment of omniscience while still possessing subtle activities (mind, speech, body).
     14. Ayogi Kevali Jin (Omniscient without Activity): Attainment of omniscience and cessation of all activities, leading to liberation.
   • The lesson briefly defines each stage, highlighting the changes in the soul's state and the associated karmic influences.

8. Lord Tirthankar Mahavir (Lesson 8):

   • This lesson provides a biographical sketch of Lord Mahavir, the 24th Tirthankar.
   • Life Journey: Born as Prince Vardhamana to King Siddhartha and Queen Trishala, he lived a life of renunciation after 30 years of princely life. He spent 12 years in severe asceticism and then preached the path of liberation for the next 30 years.
   • Key Teachings: His core philosophy emphasized non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), chastity (brahmacharya), and non-possession (aparigraha).
   • Significance: He is called a Tirthankar because he established a Tirtha (a spiritual community) that guides beings across the ocean of worldly existence.
   • His Philosophy: He declared the complete independence and self-reliance of every soul. He stressed that suffering is self-created and liberation is achieved through one's own effort, not through external intervention.
   • The "Sarvodaya Tirtha": His teachings are described as a "Sarvodaya Tirtha" (a path for the upliftment of all) because they are all-encompassing and do not limit dharma to humans alone, but extend it to all sentient beings.
   • Birth and Nirvana: The lesson mentions his birth on Chaitra Shukla Tritiya and his Nirvana on Diwali, which is celebrated as Veer-Shasan Jayanti.
   • Gautam Swami: It highlights Indrabhuti Gautam as his chief disciple and first Ganadhar.

9. Devagam Stotra (Aptamimansa) (Lesson 9):

   • This lesson presents a portion of the Devagam Stotra (also known as Aptamimansa) by Acharya Samantabhadra, a renowned philosopher and exponent of Jain logic.
   • Purpose: The stotra aims to elucidate the true nature of an Apta (a perfectly enlightened being, a true guide) by critically examining the common attributes of divinity. It is written in a style that subtly refutes false notions while establishing the true qualities of a Tirthankar.
   • Key Arguments:
     • The stotra argues that mere presence of divine manifestations (like celestial beings attending, aerial chariots, royal attendants) does not qualify one as a true Apta, as these can be found even in illusionists or gods with attachments.
     • It questions the claims of various religious traditions that contradict each other, suggesting that only one can be the true Apta.
     • It proposes that true greatness lies in Vitraagta (non-attachment) and Sarvajnyata (omniscience), which are achievable by the complete eradication of passions (like anger, pride, delusion, greed) and karmic obscurations.
     • It asserts that the teachings of the Apta must be consistent with logic and reason, and not contradicted by perception or inference.
     • The stotra then identifies Lord Mahavir as the true Apta whose words are free from contradiction and are supported by valid means of knowledge.
   • Nayas: It implicitly refers to the Jain doctrine of Nayas (standpoints) and Syadvada (the doctrine of conditioned predication) as the framework for understanding reality, which allows for multiple, seemingly contradictory, descriptions of the same object from different perspectives.

In essence, "Tattvagyan Pathmala Part 2" serves as a foundational text for understanding core Jain doctrines, devotional practices, scriptural interpretation, and the path to spiritual liberation, emphasizing self-effort, rational inquiry, and the ultimate goal of transcending all forms of bondage.