Tattvagyana Balpothi Sachitra

Here's a comprehensive summary of the Jain text "Sachitra Tattvagyana Balpothi" by Acharya Shri Vijaybhuvanbhanusurishwarji, based on the provided pages:

Overall Purpose and Approach:

"Sachitra Tattvagyana Balpothi" (Illustrated Book of Tattvas for Children) is a foundational Jain text designed to introduce young learners to core Jain principles and philosophy in a simple, engaging, and visually rich manner. The book aims to instill moral and spiritual values from an early age, helping children understand their place in the world and the path to spiritual upliftment. It emphasizes making complex spiritual concepts accessible through everyday life examples and vibrant illustrations, a pioneering approach for its time.

Key Themes and Content Breakdown:

The book is structured thematically, covering essential Jain teachings:

• Page 1-3: Introduction and Author:

  • Title: Sachitra Tattvagyana Balpothi (Illustrated Tattva Knowledge Balpothi).
  • Author: Param Pujya Acharya Shri Vijaybhuvanbhanusurishwarji Maharaj Saheb. He is described as a visionary thinker, pioneer of illustrated religious texts, a torchbearer for youth, and a proponent of practical philosophy with a Jain touch.
  • Publisher: Divya Darshan Trust.
  • Objective: To simplify and integrate Jain principles into daily life, fostering personal, familial, social, and national character development. It uses illustrations to explain classical Jain tenets and daily events.

• Page 4-6: Publisher's Note and Appreciation:

  • Highlights the author's success in bringing Jain principles into practical daily life.
  • Emphasizes the book's unique approach of explaining fundamental concepts like God, Guru, Dharma, Tattvas, and the soul through illustrations of everyday occurrences, claiming it as a likely first attempt.
  • Acknowledges the guidance of Muni Shri Sanyambodhivijayji and the artistic contribution of Vijaybhai Shrimali.
  • Expresses gratitude to Acharya Shri Vijayjaysundarsuriji for his "Anumodana" (foreword) and for refining the articles.
  • Thanks anonymous financial donors.
  • The ultimate goal is for children to progress on the spiritual path and attain self-knowledge and welfare.

• Page 6: Foreword (Anumodana) by Acharya Shri Vijayjaysundarsuriji:

  • Praises the tradition of using illustrations in Jainism to convey religious stories.
  • Cites the example of Lord Parshvanath being inspired by a painting of Lord Neminath renouncing worldly life for asceticism, demonstrating the power of visuals.
  • Laments the current age's prevalence of vulgar and corrupt imagery, advocating for art galleries that teach religion and ethics in every village and town.
  • Credits the author for his dedication to creating religious art even amidst a busy schedule, calling it a shining star of his work.
  • Expresses hope that the current generation will continue this tradition by creating a biographical illustrated book of the author.

• Page 7-8: Salutations and Reverence:

  • Offers salutations to Acharya Shri Vijaypremsurishwarji Maharaj Saheb, the head of the Vishal Gachha.
  • Pays tribute to Acharya Shri Vijaybhuvanbhanusurishwarji Maharaj Saheb, recognizing his greatness in all aspects.

• Page 9: Biography of Acharya Shri Vijaybhuvanbhanusurishwarji:

  • Details his life, including his birth, education (equivalent to G.D.A.-C.A.), initiation, gurus, and eventual attainment of Acharya pada.
  • Highlights his significant qualities: dedication to Gurukul life, purity of conduct, intense renunciation, devotion, purity of action, diligence, scholarly immersion, penance, forgiveness, affection for the congregation, and shaping the lives of ascetics.
  • Lists his impactful contributions: youth upliftment through spiritual camps, development of teaching and compilation styles, popularizing Tattvas and biographies through illustrations, opposing the ban on child initiation, closing slaughterhouses, propagating Jain scriptures through the "Divya Darshan" weekly, striving for unity, struggling against attacks on Anekantavada, promoting character purity, orchestrating mass initiations, and popularizing the Ayambil tapa worldwide.
  • Mentions his artistic creations, including various illustrated series of Jain stories and biographies.
  • His preferred subjects include scriptural study, Muni Vachana, Ashtapad Puja, understanding the essence of stanzas, purity of temple wealth, writing under moonlight, performing religious duties even when ill, inspiring the ascetic life, and directing disciples in analyzing Sanskrit and Prakrit texts.
  • Details his ascetic practices, including a lifelong vow against certain foods, and his ascetic and Acharya tenure.
  • Provides statistics on his disciples, installations, and the number of books he authored (over 114).
  • Records his passing in Ahmedabad in 1993.

• Page 10: Arhant Bhagwan (The Victorious Lord):

  • Introduces the concept of "Arhant Bhagwan" as the true God, also known as Tirthankaras, Jineshwara, and worthy of worship.
  • Explains they are the founders of the religious order and have conquered inner enemies like attachment and aversion.
  • Mentions the 24 Tirthankaras and the ongoing tradition of Tirthankaras in the Mahavideh Kshetra.
  • Describes their sermons in a "Samavasarana" (divine assembly) where all beings, including animals, attend and understand the discourse in their own languages.
  • Emphasizes their state of "Vitaraag" (free from attachment and aversion), their attainment of Kevalgyana (omniscience) through severe penance, and their knowledge of past, present, and future.
  • Stresses that their teachings reveal the true nature of the soul, the path to liberation, and true happiness.
  • Worshipping them brings merit and purifies sins.
  • The text notes that anyone, through devotion, righteous conduct, and service, can potentially become a Tirthankara.

• Page 11: Guru (Spiritual Teacher):

  • Introduces the Navkar mantra and its significance.
  • Identifies Sadhus and Munirajs as true Gurus who have renounced worldly life, possessions, and relationships, adhering to five great vows (non-violence, truthfulness, non-stealing, celibacy, non-possession).
  • Describes their ascetic lifestyle: avoiding contact with water, fire, plants, women, living without fixed abodes, subsisting on alms, and traveling barefoot.
  • Their life is dedicated to religious practices, scriptural study, and serving their fellow ascetics.
  • They preach the principles of compassion, charity, vows, detachment, and devotion taught by the Tirthankaras.
  • The three types of Gurus are Acharyas (leaders), Upadhyayas (teachers of scriptures), and Sadhus (practitioners).
  • These Gurus, by eradicating karma, become Siddhas.
  • The five "Paramashthis" (supreme beings) are Arhant, Siddha, Acharya, Upadhyaya, and Sadhu.
  • The Navkar mantra is presented as a powerful tool for eradicating karma; chanting it with devotion can destroy vast amounts of karma.

• Page 12: Dharma (Religion):

  • Explains that performing Dharma brings happiness, while performing sin leads to suffering and lower rebirths.
  • True Dharma is what is taught by the omniscient, Vitaraga Lords.
  • Four types of Dharma are presented:
    1. Daan (Charity): Worship of the Lord, giving to Sadhus, helping the needy, offering "Abhaydaan" (fearlessness/non-violence), donating to religious causes, and imparting religious knowledge.
    2. Sheel (Virtue/Conduct): Celibacy, good conduct, observing vows, practicing Samayika, unwavering faith in God, Guru, and Dharma, and showing respect to elders and teachers.
    3. Tap (Penance): Observing fasts (Navkarshi, Porisi, etc.), reducing food intake, renouncing certain foods, enduring physical hardships for spiritual practice, scriptural study, accepting faults, and serving the congregation.
    4. Bhav (Mental Disposition): Cultivating good thoughts, recognizing the impermanence of the world and body, seeing the soul as distinct, and wishing well-being for all beings.
  • Ahimsa, Samyama, and Tapa are highlighted as the main pillars of Dharma, with Samyaktva (right faith) as its foundation.

• Page 13-14: Shravak ki Dinacharya (Daily Routine of a Layperson):

  • Waking up early, chanting "Namo Arihantanam," and reflecting on one's identity.
  • Touching parents' feet, performing Pratikraman or Samayika, or chanting "Sakal Tirth" and "Bharatessar Sajjhay."
  • Taking vows like Navkarshi, Porisi, Sadhporisi, or Purimudd.
  • Visiting the temple to worship the Lord and visiting the Guru for blessings and to request alms (Bhat-pani ka laabh).
  • Performing daily worship before eating, and carrying puja materials from home.
  • Listening to the Guru's discourses to gain true understanding and improve one's life.
  • Eating before sunset, avoiding night meals, and visiting the temple in the evening.
  • Reading religious books, attending the school, and practicing honesty, non-stealing, compassion, and self-control.

• Page 15-16: Jinmandir (Temple) Rituals:

  • Describes the temple as a place where the statues of the Vitaraga Bhagwants reside, reminding devotees of their form.
  • Encourages daily temple visits, stating that the intention to visit provides immense merit.
  • Details the etiquette: walking carefully to avoid harming living beings, greeting the temple spire with "Namo Jinanam."
  • Upon entering, one should cease worldly thoughts by saying "Nisihi."
  • Performing three circumambulations (Pradakshina) around the deity to counteract worldly wanderings.
  • Bowing before the deity with folded hands, reciting praises with heartfelt emotion.
  • Performing rituals like Vasakshep, Dhoop, Deep, and Chaityavandan.
  • Specific instructions for bathing and decorating the idol, including using a brush to remove insects, washing with a cloth soaked in water, applying sandalwood and saffron tilak, and adorning the deity.
  • Meditating on the Lord's life, from birth to renunciation and penance.
  • Offering prayers, incense, lamps, Chamars (fans), and mirrors.
  • Finally, offering rice (Akshat) to create a Swastika, fruits, and Naivedya, signifying detachment from worldly activities.

• Page 17-18: Seven Vices and Forbidden Foods (Abhakshya):

  • Lists the seven vices: gambling, meat-eating, alcohol, illicit sexual relations, hunting, stealing, and adultery, as major karma-binding actions leading to hell.
  • Prohibits forbidden foods due to the presence of subtle and mobile life forms, which lead to sin, intellectual impurity, and suffering.
  • Forbidden foods include meat, alcohol, honey, butter (churned), root vegetables (kandmool), algae, mold, stale food, food prepared more than two nights ago, certain dairy products, ice cream, cold drinks, and night meals.
  • Illustrations depict the consequences of consuming meat (being butchered), alcohol (degradation), honey (death of insects), butter (microscopic organisms), and the dangers of stale or improperly stored food.

• Page 19-20: Body and Soul (Jeev):

  • Clarifies that a Jain is one who believes in Jineshwara and follows their teachings.
  • Distinguishes between the body (inert, without knowledge) and the soul (conscious, experiencing feelings like happiness, sorrow, anger, pride).
  • The body is made of matter, while the soul is the experiencer.
  • The soul is trapped within the body like a bird in a cage.
  • The soul is independent of the body and moves from one body to another across lifetimes, accumulating karma.
  • Emphasizes detachment from the body, avoiding vanity, and not committing sins for its sake, as sins lead to lower births and suffering.

• Page 21-22: Six States of the Soul (Jeev ke Chhah Sthan):

  • Explains that the soul is distinct from the body and is the agent of actions.
  • The soul is eternal and has experienced countless embodied forms (plants, animals, etc.).
  • It is bound by karma due to its own actions (violence, attachment, greed, etc.).
  • The soul is also the experiencer of the fruits of its karma, leading to happiness (punya) or suffering (paap).
  • Liberation from karma (Moksha) is possible by eradicating all karma through righteous actions.
  • The six fundamental truths of Jainism (Samaktva ke Sthan) are:
    1. The soul exists.
    2. The soul is eternal.
    3. The soul is the doer of karma.
    4. The soul is the experiencer of karma.
    5. Liberation (Moksha) is possible.
    6. There is a path to liberation.

• Page 23-24: Types of Souls (Jeev kitne prakar ke hote hai?):

  • Two main categories: Sansari (worldly, bound by karma) and Mukta (liberated).
  • Sansari souls are divided into:
    • Sthavar (Immobile): Souls with only one sense organ (touch), unable to move independently (e.g., plants, earth-bodied, water-bodied, fire-bodied, air-bodied souls).
    • Tras (Mobile): Souls with two to five sense organs, capable of movement (e.g., insects, animals, humans, celestial beings).
  • Detailed classification of Sthavar:
    • Ekendriya (One-sensed): Prithvikaya (earth), Apkaya (water), Teukaya (fire), Vayukaya (air), Vanaspatikaya (plants).
  • Tras beings based on sense organs:
    • Dviendriya (Two-sensed): Shells, worms, leeches.
    • Triendriya (Three-sensed): Ants, termites, moths.
    • Chaturindriya (Four-sensed): Bees, flies, mosquitoes, scorpions.
    • Panchindriya (Five-sensed): Divided into Narak (hell beings), Tiryancha (animals), Manushya (humans), and Dev (celestial beings).
      • Tiryancha are further classified into Jalachar (aquatic), Sthalachar (terrestrial), and Nabhachar (aerial).

• Page 25-26: The True and False Nature of the Soul (Jeev ka Swaroop):

  • Compares the soul to gold mixed with copper; the soul is inherently pure, but karma (like dirt) obscures its true nature.
  • The soul possesses infinite knowledge, perception, bliss, and power, but these are covered by eight types of karma, like clouds obscuring the sun.
  • Eight Karmas and their effects:
    • Gyanavaraniya: Obscures infinite knowledge, leading to ignorance.
    • Darshanavaraniya: Obscures infinite perception, causing blindness, deafness, or sleepiness.
    • Mohaniya: Leads to delusion, attachment, aversion, and anger.
    • Antaraya: Hinders potential, causing weakness, poverty, and dependency.
    • Vedaniya: Causes experiences of happiness (Shata) and sorrow (Ashata).
    • Ayushyakarma: Determines lifespan, leading to birth, life, and death.
    • Namkarma: Influences the type of body, status, reputation, and fortune.
    • Gotrakarma: Determines lineage (high or low caste).
  • The true, magnificent nature of the soul is hidden behind these karmic obscurations.

• Page 27-28: Jeev, Karma, Ishwar (Soul, Karma, God):

  • Asserts that the soul is eternal and was not created by any God.
  • Karma, not God, is the creator of new bodies.
  • The world (earth, mountains, etc.) is also composed of the bodies of one-sensed beings, formed by their karma, not by God.
  • Karma, like dust carried by the wind or iron attracted by a magnet, attaches to the soul and forms bodies.
  • Karma is responsible for a soul's experiences, moving it through different births and states of happiness or suffering.
  • Good karma (punya) is attracted by devotion, renunciation, knowledge, charity, and compassion.
  • Bad karma (paap) is incurred through violence, falsehood, theft, attachment, greed, and sensory indulgence.
  • Just as a lid covers a lamp's light, karma covers the soul's inherent qualities.
  • By following the Guru's teachings, practicing Dharma, and engaging in penance, all karma can be destroyed, leading the soul to become pure, liberated, and divine.

• Page 29-30: Ajiv and Six Substances (Ajiv aur Shad Dravya):

  • Defines "Ajiv" as inert substances that lack consciousness and self-action. There are five Ajiv substances:
    1. Pudgal: Matter that has form, taste, smell, and touch, and undergoes change (growth, decay). This includes physical objects, words, thoughts, and karma.
    2. Akash: Space that provides room for other substances. It is divided into Lokakash (space within the universe) and Alokakash (space outside the universe).
    3. Kaal: Time, measured in moments, hours, days, etc., driven by celestial movements.
    4. Dharmastikay: The substance that aids in the movement of souls and pudgals.
    5. Adharmastikay: The substance that aids in the stationary state of souls and pudgals.
  • When the soul (Jeev) is added, these six are the fundamental substances (Shad Dravya) of the universe.
  • Modern science's energy sources (electricity, steam, atomic power) and technologies are manifestations of Pudgal.

• Page 31-32: Universe (Dravya and Paryay):

  • The universe is the aggregate of these six substances.
  • Lokakash is the portion of space where the other five substances reside, and it is considered the Jain universe or cosmos.
  • The universe is structured with Jambu-dvipa, surrounded by oceans and continents, with Meru Parvat at the center.
  • Celestial bodies like the sun and moon revolve, creating day and night.
  • The universe includes 12 Devlok (celestial abodes), Graiveyak, Anuttar Deva Vimanas, and the Siddhashila (abode of liberated souls).
  • Below the human realm are the abodes of Vyantar and Bhavanpati celestial beings, followed by seven Naraka lokas (hell realms).
  • Dravya: A substance that possesses qualities and undergoes states of existence.
  • Paryay: The states or modes of a substance.
  • Examples:
    • Jeev: Qualities like knowledge, perception, bliss; states like human, animal, king, mendicant, child, adult, worldly, liberated.
    • Pudgal: Qualities like color, taste, smell, touch; states like earth, pot, shard, weapon.
    • Akash: Provides space.
    • Kaal: Time, past, present, future.

• Page 33-34: Nine Tattvas (Nau Tattva):

  • Explains the nine fundamental principles of Jainism:
    1. Jeev (Soul): The sentient essence.
    2. Ajiv (Non-soul): The inert substances.
    3. Punya (Merit): Karma that yields pleasant results.
    4. Paap (Demerit): Karma that yields unpleasant results.
    5. Asrava (Inflow): The influx of karma into the soul.
    6. Samvara (Stoppage): The blocking of karma inflow.
    7. Nirjara (Shedding): The elimination of existing karma.
    8. Bandha (Bondage): The binding of karma to the soul.
    9. Moksha (Liberation): The complete cessation of karma and attainment of the soul's true state.
  • Uses an analogy of a pond: the soul is the clear water, karma is the accumulated dirt, Asrava is the inflow of dirt, Samvara is blocking the inflow, Nirjara is cleaning the dirt, and Moksha is the pond filled with pure water.
  • Firm belief in these Tattvas leads to Samyaktva (right faith), which guarantees liberation.

• Page 35-36: Punya and Paap (Merit and Demerit):

  • Explains that the disparity in life experiences (success, failure, happiness, sorrow) is due to the play of Punya and Paap (karma).
  • Punya leads to wealth, good health, favorable circumstances, and pleasant experiences.
  • Paap leads to suffering, misfortune, illness, and undesirable outcomes.
  • Lists specific karmic categories that lead to these outcomes (e.g., Shata Vedaniya for good health, Uchha Gotra for high birth, Ashata Vedaniya for suffering).
  • Provides methods for accumulating Punya (charity, devotion, compassion, truth, virtue) and avoiding Paap (renouncing vices, avoiding forbidden foods, practicing righteousness).

• Page 37-38: Asrava (Inflow of Karma):

  • Explains Asrava as the channels through which karma enters the soul, like dirt adhering to an oily surface or dust entering a house through windows.
  • Identifies five main causes of Asrava:
    1. Indriya (Sense Organs): Attachment to sensory objects.
    2. Kashaya (Passions): Anger, pride, deceit, and greed. This also includes joy, sorrow, fear, dislike, envy, lust, etc.
    3. Avrat (Vows): Lack of commitment to vows, even if not actively sinning, leads to karma bondage.
    4. Yoga: Mental thoughts, speech, and bodily actions.
    5. Kriya: Activities influenced by wrong faith (Mithyatva).
  • Dharma, devotion, and good deeds are considered auspicious Asravas.

• Page 39-40: Samvara (Stoppage of Karma):

  • Defines Samvara as the practices that block the inflow of new karma.
  • Six main methods of Samvara are outlined:
    1. Samiti: Careful conduct in walking, speaking, eating, handling objects, and disposing of waste to avoid harming living beings.
    2. Gupti: Restraining wrong thoughts, speech, and actions, and engaging in virtuous ones.
    3. Parishaha: Patient endurance of hardships like hunger, thirst, heat, cold, and external insults, considering them as aids to karma destruction.
    4. Yati Dharma: The ten virtues of an ascetic: forgiveness, humility, simplicity, contentment, truthfulness, self-control, penance, renunciation, non-possession, and celibacy.
    5. Bhavana (Meditation/Reflection): Cultivating virtues like renunciation, devotion, and compassion through contemplation on impermanence, the futility of worldly pursuits, and the guidance of God, Guru, and Dharma.
    6. Charitra (Conduct): Adhering to vows and engaging in religious practices like Samayika.

• Page 41-42: Nirjara (Shedding of Karma):

  • Explains that while Samvara stops new karma, Nirjara destroys existing karma.
  • Nirjara is achieved through penance (Tapa), categorized into external and internal:
    • External Tapa: Fasting (Anashan), eating less (Unodari), limiting food intake or variety (Vritti Sankshaya), renouncing certain tastes (Ras Tyag), enduring physical hardship (Kayaklesh), and controlling mind and speech (Samlinata).
    • Internal Tapa: Accepting penance for faults before a Guru (Prayashchitta), showing reverence and devotion (Vinaya), serving the congregation and ascetics (Vaiyavachcha), scriptural study (Swadhyaya), meditation (Dhyana), and standing in a fixed posture for meditation (Kayotsarga).
  • Performing these twelve types of penance is crucial for karma destruction.
  • Sakama Nirjara (Voluntary Penance): Penance undertaken with the specific goal of destroying karma, leading to faster spiritual progress and liberation.
  • Akama Nirjara (Involuntary Penance): Enduring hardship or hunger without the specific intention of karma destruction, which still yields some benefit but less effectively.

• Page 43-44: Bandha (Bondage of Karma):

  • Compares the soul's bondage to a prisoner tied by ropes. The soul is bound by karma, leading to its imprisonment in the body and cycles of birth and death.
  • Good karma is like golden fetters, and bad karma like iron fetters; both keep the soul bound to the world.
  • When karma binds, its nature (Prakriti), duration (Sthiti), intensity (Ras), and quantity (Pradesh) are determined.
  • This process is called Bandha, which includes Prakriti Bandha, Sthiti Bandha, Ras Bandha, and Pradesh Bandha.
  • The quality of one's intentions and actions at the time of binding determines these aspects of karma.
  • As karma ripens, it manifests its effects, leading the soul to further bondage through desires and actions.
  • Engaging in good thoughts and spiritual practices can obstruct the binding of new karma and transform some past karma into beneficial forms.

• Page 45-46: Moksha (Liberation):

  • Liberation is achieved by practicing Samvara to stop new karma and Nirjara to destroy old karma, leading to a soul that is free from all karma.
  • The soul's union with karma is ancient; just as impure gold is purified, the soul can become pure through Samyaktva, Samyama, knowledge, and penance.
  • Freedom from karma leads to the cessation of the cycle of birth and death.
  • The text contrasts the suffering of worldly existence (hunger, thirst, disease, sorrow, humiliation, bondage, repeated births and deaths) with the infinite bliss of Moksha.
  • In Moksha, there is no physical body, no suffering, no needs, no desires, only infinite knowledge and bliss.
  • The liberated souls who have attained Moksha are called Siddha Bhagwants.

• Page 47-52: Supporting Information:

  • List of 24 Tirthankaras: Names of the Tirthankaras are provided.
  • Memorizable Lists: Includes the 12 virtues of an Arhant, 10 great lay disciples of Lord Mahavir, the Navapad (nine entities), the 11 Ganadharas (chief disciples) of Lord Mahavir, and the 12 vows of a Shravaka. This section aims to reinforce key Jain teachings through memorization.

In essence, the "Sachitra Tattvagyana Balpothi" serves as a visually guided journey into the core tenets of Jainism. It demystifies complex philosophical concepts, making them accessible and relatable for young minds, fostering a strong foundation for spiritual growth and ethical living.