Tattvagyan Vivechika Part 01

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Book Title: Tattvagyan Vivechika Part 01 Author: Kalpana Jain Publisher: Shantyasha Prakashan

This volume, "Tattvagyan Vivechika Part 01," is part of a larger curriculum designed to systematically present Jain philosophy. Following introductory guides like "Balbodh Guide" and "Veetrag-Vigyan Vivechika," this book aims to delve into the foundational principles of Jainism. The author acknowledges the complexity of the subject matter and humbly requests guidance from scholars and ascetics to address any potential inaccuracies in her explanations. The ultimate goal is to enable readers to purify their understanding of Jain philosophy and pave their way to liberation (moksha).

The book is structured into several lessons, each exploring a specific aspect of Jain doctrine:

Lesson 1: Seemadhar Pujan (Worship of Lord Seemadhar)

• Introduction to Lord Seemadhar: This section details Lord Seemadhar's existence in the Mahavideha regions of the Jain universe, where an endless cycle of spiritual progress and liberation occurs. It highlights that the Mahavideha regions are perpetually graced by twenty Tirthankaras (at least), and Lord Seemadhar is a prominent eternal Tirthankara in the Pushkalavati region of Jambudvipa.
• Connection to India: The text explains how Indian acharyas, particularly Kundakundacharya, were able to have Darshan (vision) of Lord Seemadhar, even from Bharat Kshetra. This connection led to the establishment of idols of Lord Seemadhar in India, revering him as a "living Tirthankara."
• Modern Devotion: It notes the resurgence of devotion towards Lord Seemadhar in recent times, inspired by spiritual leaders like Kanji Swami and the profound teachings found in scriptures like the Samaysar.
• Analysis of the Worship: The lesson then meticulously breaks down the "Shri Seemadhar Pujan" composed by Dr. Hukumchand Bharill. Each element of the puja (water, sandalwood, rice, flowers, offerings, lamp, incense, fruit, and Arghya) is explained in terms of its symbolic meaning and how it relates to the qualities of Lord Seemadhar and the aspirant's spiritual journey towards liberation. The puja itself is presented as a metaphorical representation of the path to self-realization and oneness with the soul.
• Jaymala: The concluding section of the puja, the "Jaymala," provides a general introduction to Lord Seemadhar, outlines the path to becoming like him, and emphasizes the importance of the Samaysar in achieving spiritual liberation, referencing Kundakundacharya's profound connection to these teachings.

Lesson 2: Mistakes Regarding the Seven Tattvas (Seven Fundamentals)

• Pandit Todarmal: This section begins by introducing Pandit Todarmal, a highly respected scholar and author, often referred to as "Acharyakalp." It details his life, his significant literary contributions (including "Mokshamarg Prakashak"), and his role in confronting societal and religious challenges of his time.
• The Nature of Delusion (Mithyatva): The text explains that ignorance (mithyatva) is of two types: "agriheet" (unlearned/innate) and "griheet" (learned/acquired). Agriheet mithyatva refers to the innate misconceptions present from beginningless time, while griheet mithyatva comprises the incorrect beliefs acquired through external learning, even within the Jain tradition.
• Misconceptions about Tattvas: The core of this lesson is a detailed exposition of the various misconceptions (bhūleṁ - mistakes) that individuals hold regarding the seven fundamental Jain principles (Jiva, Ajiva, Asrav, Bandh, Samvar, Nirjara, Moksha). This is done through a question-and-answer format, analyzing how even those who study Jain scriptures can still hold erroneous views due to a lack of true experiential understanding (bhava-bhasana).
  • Jiva-Ajiva Tattva: Discusses the misunderstanding of the soul (Jiva) and non-soul (Ajiva) as distinct entities, failing to grasp the subtle nuances of their interaction and inherent qualities.
  • Asrav Tattva: Explains how even when understanding the concepts of virtue (punya) and vice (paap), individuals often mistakenly believe punya to be the means to liberation, thus clinging to it, rather than recognizing that all karma-related activities are ultimately to be renounced.
  • Bandh Tattva: Highlights the error of differentiating between good and bad karma when both are ultimately impediments to liberation, stemming from attachment and aversion.
  • Samvar Tattva: Addresses the misconception of considering external rituals or temporary renunciations as true Samvar (cessation of karmic influx), rather than the internal development of equanimity and detachment.
  • Nirjara Tattva: Clarifies that mere external austerities without genuine detachment are not true Nirjara (eradication of past karma), and the true process involves internal purification.
  • Moksha Tattva: Points out the mistaken belief that liberation is merely the absence of suffering or the attainment of heavenly pleasures, rather than the complete annihilation of all karma and the realization of the soul's intrinsic, blissful nature.
• The Importance of Correct Understanding: The lesson emphasizes that merely studying scriptures without internalizing their message leads to persistent delusion.

Lesson 3: Laksana and Laksanabhas (Characteristics and Fallacious Characteristics)

• Abhinav Dharamabhushan Yati: This section introduces Acharya Abhinav Dharamabhushan Yati, a significant figure in Jain logic and author of "Nyayadipika." It provides details about his life, influence, and scholarly contributions, particularly his emphasis on precise definition.
• Definitions:
  • Lakshana (Characteristic): The means to differentiate one object from a multitude of similar objects. It's an exceptional property that uniquely identifies something.
  • Lakshya (The Marked/The Goal): The object being identified or defined.
  • Alakshya (The Unmarked): Everything else besides the Lakshya.
• Importance of Understanding Lakshana: The lesson stresses the necessity of understanding characteristics to accurately identify and differentiate objects, both in worldly matters and for spiritual discernment. Without correct characteristics, knowledge becomes flawed.
• Types of Lakshana:
  • Atmabhuta Lakshana: Intrinsic and inseparable characteristics that are part of the object's very essence (e.g., heat for fire, knowledge for the soul).
  • Anatmabhuta Lakshana: Extrinsic and separable characteristics that are temporarily associated with an object (e.g., wearing a specific garment, carrying a stick).
• Laksanabhas (Fallacious Characteristics): This part defines and explains the three types of flawed characteristics that lead to incorrect identification:
  • Avyapti: When a characteristic applies only partially to the object (e.g., calling a cow "spotted" – not all cows are spotted).
  • Ativyapti: When a characteristic applies to the object and also to other things (e.g., calling a cow "an animal" – many other creatures are also animals).
  • Asambhav: When a characteristic is impossible or does not exist in the object at all (e.g., calling a human "having horns").
• Examples: The lesson provides clear examples to illustrate each type of fallacious characteristic, often using animals and common Jain concepts to demonstrate the logical distinctions. It also analyzes specific statements like "What is colorless is Jiva" and "What is a cow is an animal" to identify their logical flaws.

Lesson 4: The Eleven Pratimas of a Shravaka in the Fifth Stage of Spiritual Development (Pancham Gunasthanavarti Shravaka)

• Banasidasji: This section introduces the renowned poet and spiritual scholar Banarasidasji, a contemporary of Tulsidas and a key figure in the 17th-century Jain intellectual landscape. His life, marked by personal tragedies and profound spiritual awakening, is highlighted, along with his significant works like "Ardha Kathānak" (the first autobiography in Hindi) and "Natak Samaysar."
• The General State of a Shravaka at the Fifth Gunasthana: The lesson explains the spiritual progression of a householder (Shravaka) who has attained the fifth stage of spiritual development (Avirata Samyagdr̥ṣṭi). This stage is characterized by the dawn of true faith (Samyagdarshan) and partial control over passions, but still lacking complete vows (vratas).
• The Concept of Pratimas (Vows/Stages of Practice): The core of the lesson is the explanation of the eleven stages of practice (pratimā) that a householder progresses through as their spiritual understanding and detachment deepen. These pratimas represent a gradual refinement of vows and a move towards renunciation.
• Description of the Pratimas: Each of the eleven pratimas is described in detail, outlining the specific renunciations or practices undertaken at that level. These include:
  1. Darshan Pratima: Initial adherence to core Jain principles and avoidance of major sins.
  2. Vrat Pratima: Observance of minor vows (anuvratas) and major vows (mahavratas).
  3. Samayika Pratima: Practicing equanimity and meditation for prescribed periods.
  4. Proshadhopavas Pratima: Observing fasts and abstaining from worldly activities on auspicious days.
  5. Sachitta Tyag Pratima: Renouncing the consumption of living (sachitta) food and adhering to purified (prasuka) items.
  6. Divā Maithun Tyag or Ratri Bhukti Tyag Pratima: Abstaining from sexual activity during the day or renouncing night meals.
  7. Brahmacharya Pratima: Strict observance of celibacy.
  8. Arambh Tyag Pratima: Renouncing livelihood activities involving harm to living beings.
  9. Parigraha Tyag Pratima: Renouncing excessive possessions.
  10. Anumati Tyag Pratima: Refraining from giving permission or advice for sinful activities.
  11. Uddiṣṭa Tyag Pratima: Complete renunciation of specially prepared food or items meant specifically for oneself.
• Distinction between Pratima and Vrata: The lesson clarifies the difference between a Pratima (a stage of practice) and a Vrata (a vow), emphasizing that pratimas represent a progressive deepening of commitment and renunciation.
• Nishchay and Vyavahar Pratima: It also distinguishes between the "Nishchay Pratima" (the inner spiritual state of detachment and equanimity) and the "Vyavahar Pratima" (the external practices and observances).
• Educational Value: The chapter highlights that understanding these pratimas provides a practical roadmap for householders to progressively move towards spiritual purification and ultimately, liberation.

Lesson 5: What is Happiness?

• Misconceptions about Happiness: This lesson delves into the various incorrect notions of happiness held by unenlightened individuals. These include:
  • Believing that happiness comes from acquiring material possessions and indulging in sensory pleasures.
  • Thinking that happiness is merely a mental construct, achieved by comparing oneself favorably to others less fortunate.
  • Assuming that happiness lies in fulfilling desires, even though desires are endless.
  • Believing that the temporary absence of suffering or the fulfillment of a desire constitutes happiness.
• The Nature of True Happiness: The text asserts that true happiness is intrinsic, originating from the soul itself, and is characterized by a state of unperturbed equanimity (anākulatā) and complete self-contentment. It is an unalloyed, eternal bliss that is independent of external circumstances.
• The Soul as the Source of Happiness: It is explained that the soul is inherently blissful, akin to a vast ocean of joy. The perceived unhappiness arises from identifying with the body and external objects and from the agitation caused by desires and attachments.
• The Path to True Happiness: The path to this true happiness lies in introspection, self-realization, and unwavering focus on the soul's intrinsic nature. By understanding the self as distinct from the body and external objects, and by cultivating detachment from desires, one can tap into the inherent bliss of the soul. This is achieved through the practice of Samyagdarshan, Samyagjnan, and Samyakcharitra (right faith, right knowledge, and right conduct).
• The Ultimate Goal: The ultimate goal is to achieve a state of pure, unadulterated bliss (shuddhopayog), free from all karmic bondage and external dependencies, which is the state of liberation (moksha).

Lesson 6: Five States (Panchabhava)

• Introduction to Bhava: This section defines "Bhava" in the Jain context, explaining that it refers to the states or modifications of the soul, often influenced by the presence and activity of karma. The text acknowledges the multifaceted nature of the term "Bhava" in Jain scriptures.
• The Five Bhavas: The lesson then details the five primary states of the soul based on the influence of karma:
  1. Aupashamik Bhava: States arising from the subsiding (upasham) of certain karmas, particularly those related to delusion (darshan mohaniya) and passions (kashayas). This is a temporary state of relative purity.
  2. Kshayika Bhava: States arising from the complete eradication (kshaya) of all deluding and passion-inducing karmas. This represents the soul's pure, liberated state of omniscience and omnipotence (like that of Siddhas).
  3. Kshayopashamik Bhava: States arising from the partial subsidence (upasham) and partial destruction (kshaya) of karmas. This is the state of most living beings, including those who have attained partial spiritual progress (like Shravakas and Munis). It involves a mix of ignorance and knowledge, attachment and detachment.
  4. Audayika Bhava: States directly resulting from the fruition (udaya) of karmas. These are the mundane states influenced by actions and their karmic consequences, such as one's life form, passions, and mental states.
  5. Parinamika Bhava: Intrinsic, essential states of the soul that are independent of karma. These include the soul's natural attributes of consciousness (Jiva), potential for liberation (Bhavya), and the opposite state of being incapable of liberation (Abhavya).
• Number of Subdivisions: The lesson outlines the total number of subdivisions for each of these five Bhavas as described in Jain scriptures, totaling 53 (2 + 9 + 18 + 21 + 3).
• Significance: Understanding these five Bhavas is crucial for comprehending the soul's journey through various states of existence and its potential for ultimate liberation.

Lesson 7: Four Types of Non-existence (Chatur Abhav)

• The Concept of Abhav (Non-existence): This chapter begins by defining "Abhav" as the absence of one thing in another or the state of not being. It emphasizes that all entities possess both affirmative (Bhav) and negative (Abhav) aspects, and that denying Abhav would lead to logical contradictions and the collapse of reality.
• The Four Types of Abhav: The lesson then systematically explains the four fundamental types of non-existence:
  1. Pragabhav (Antecedent Non-existence): The absence of an effect before its cause comes into existence (e.g., curd does not exist in milk before the curdling process). This highlights the sequential nature of existence and change.
  2. Pradhvansabhav (Subsequent Non-existence): The absence of an effect after its cause has ceased to exist (e.g., curd is no longer present in the spoiled or consumed curd). This signifies the impermanence of certain states.
  3. Anyonyabhav (Mutual Non-existence): The mutual non-existence of distinct entities or properties (e.g., a pot is not a cloth, knowledge is not the body). This establishes the distinctness of substances and their attributes.
  4. Atyantabhav (Absolute Non-existence): The absolute absence of something that never existed and never will exist (e.g., the horns of a human, the quality of consciousness in matter). This defines the fundamental differences between substances.
• Consequences of Denying Abhav: The text explains the logical and existential problems that arise if any of these types of non-existence are denied. It shows how accepting these forms of Abhav is essential for understanding causality, distinctness, and the very structure of reality.
• Practical Application: The lesson concludes by explaining the practical benefits of understanding these four Abhavas, highlighting how it leads to self-reliance, detachment from external influences, the development of a non-violent worldview, and ultimately, the path to liberation by understanding the soul's true nature.

Lesson 8: The Five Pandavas

• Acharya Jinsena: This section introduces Acharya Jinsena, a prominent acharya of the Punnata Sangha, and the author of the "Harivanshpurana." It details his lineage, the time period in which he lived (around the 8th-9th century CE), and the historical context of his work.
• The Story of the Pandavas: The lesson recounts the narrative of the five Pandavas, their lineage (through King Pandu and his wives Kunti and Madri), their upbringing, their rivalry with the Kauravas, their exile, and their eventual return to claim their kingdom.
• Key Events: Significant events are highlighted, including the lac palace incident, Draupadi's swayamvar, the role of gurus like Drona, the dice game and subsequent exile, their incognito life in Virata's kingdom, and the fateful Mahabharata war.
• Moral and Spiritual Lessons: The narrative is used to impart moral and spiritual lessons. These include the dangers of gambling and lust, the importance of righteous conduct, the consequences of envy and hatred, the strength found in spiritual discipline even amidst adversity, the distinction between external victory and inner self-conquest, and the ultimate impact of past karmic actions on one's present life.
• The Pandavas' Liberation: The story culminates with the Pandavas' renunciation of worldly life after achieving spiritual realization, their attainment of liberation (moksha) for three of them, and their subsequent celestial rebirths for the other two, underscoring the varied outcomes of spiritual endeavor.

Lesson 9: Bhavana Battisi (Thirty-two Meditations)

• Acharya Amitagati: This chapter introduces Acharya Amitagati, a prominent scholar and author from the 11th century CE, known for works like "Dharma Pariksha" and "Upasakachara." His contribution to enriching Jain literature is highlighted.
• Meaning of Bhavana Battisi: The lesson explains that "Bhavana Battisi" is a lyrical and devotional translation of Acharya Amitagati's "Dvadashatika," focusing on the practical application of equanimity (samya-bhava). It presents a series of prayers and reflections aimed at purifying the mind and fostering spiritual progress.
• Key Meditations (Selected Summaries): The text then provides a summarized meaning of selected verses from the Bhavana Battisi. These reflections are presented as prayers to God (the soul's true self) and involve:
  • Cultivating love for all beings, joy for the virtuous, compassion for the suffering, and equanimity towards the unrighteous.
  • Seeking the strength to discriminate between the self and the non-self, analogous to a sword separating from its sheath.
  • Developing indifference towards worldly pleasures and pains, like the soul's inherent detachment from dualities.
  • Following the righteous path shown by enlightened beings, free from ego and attachments.
  • Performing penance and sincere repentance for past wrongdoings, seeking purification.
  • Recognizing the inherent purity of the soul and seeking its realization, free from ignorance and passions.
  • Engaging in self-reflection, criticism, and confession to cleanse the mind.
  • Understanding the transient nature of external pleasures and the body.
  • Recognizing the soul as the ultimate source of happiness and striving for self-realization.
• The Essence of the Meditations: The underlying theme throughout these reflections is the journey from worldly attachments and impurities towards self-realization and the attainment of an unadulterated, blissful state of the soul.

In essence, "Tattvagyan Vivechika Part 01" serves as a foundational text for understanding key Jain philosophical concepts, presenting them through the lens of scripture, logic, and the lives of prominent figures. It encourages a deep, experiential understanding of these principles to guide the reader towards spiritual enlightenment and liberation.