Updhan Ange Ek Vicharna

This document is a discussion titled "Updhan Ange Ek Vicharna" (A Thought on Updhan) by Acharya Shri Mahendrasuri, from his work "Shatpadi Bhashantar," Vichar 96. The publisher is Shri Ravji Devraj Kutch Kodaiwala. It addresses a question: Why do you not accept the Updhan Vidhi and Malaropan (garlanding) mentioned in the Mahanishith?

The author's core argument is that accepting the Mahanishith's Updhan Vidhi leads to eternal wandering in the cycle of birth and death (ananta sansari). Therefore, he rejects it.

Here's a breakdown of the key points:

1. The Mahanishith's Strict Interpretation and its Consequences:

• The Mahanishith states that anyone who recites, teaches, or allows the recitation of the Navkar Mantra without "Updhan" is not a true devotee (priya dharma or drudh dharma).
• Such a person is considered to have insulted the scriptures, the Guru, and all Arhats, Acharyas, Upadhyayas, Sadhus, and knowledge itself.
• This disrespect, according to Mahanishith, leads to eternal suffering in the cycle of rebirth.

2. The Author's Counter-Argument and Interpretation:

• The author questions the practicality of the Mahanishith's stringent rules, especially for children or those who might die before completing the Updhan ritual.
• He highlights a verse from Mahanishith where the question is posed about how children can perform such difficult vows. The response suggests that when one intends to perform Updhan and starts any penance for it, they should consider the scripture's meaning learned at that moment. This implies that the intention and initial effort are what matter, not necessarily the ritualistic completion in its entirety.
• The author emphasizes the need to accept the Navkar Mantra in a way that it endures even into future lives, suggesting a focus on true understanding and devotion over rigid rituals.

3. The Prevalence of the Mahanishith's View vs. Reality:

• The author observes that in the current era, very few Acharyas, and only a handful of Sadhus and Sadhvis, along with a few Shravaks and Shravikas, perform the Updhan Vidhi in every sect.
• He concludes that, according to the Mahanishith's viewpoint, all others (Acharyas, monks, nuns, laymen, laywomen, and even virtuous individuals reciting Navkar) who haven't performed Updhan are indeed "ananta sansari."

4. The Issue of Children and Laypeople Learning Navkar:

• Even those who have performed Updhan are observed teaching the Navkar Mantra to children without Updhan.
• Furthermore, laypeople, virtuous individuals, and even animals are given the "Namaskar" (Navkar Mantra) at the time of death without Updhan. This, according to the Mahanishith's logic, makes it difficult for them to escape the cycle of rebirth.

5. The Author's Evidence for the Efficacy of Navkar Without Updhan:

• The author strongly asserts that, based on the Buddha's (Bhagavan's) intent, reciting, teaching, or permitting the recitation of Navkar Mantra without Updhan does not lead to being "ananta sansari." Instead, it leads to the attainment of all well-being.
• He provides numerous examples from scriptures like "Bhakt Parigya" and "Aavashyak" to support this claim:
  • A cowherd, despite being ignorant and having committed many sins, achieved happiness through the Navkar Mantra.
  • Nirdandi became happy in this world through the Navkar Mantra.
  • Madhanrekha's recitation of the Navkar Mantra helped the afflicted Yugbahu ascend to the fifth heaven.
  • Rishabhdatta, Jambuswami's father, achieved divine status by having his younger brother Jinadas recite Navkar and other rituals.
  • Numerous examples of animals (elephants, horses, buffaloes, tigers, monkeys, bulls, fish, frogs, snakes, etc.) attained divine status or the seed of enlightenment due to the influence of the Namaskar Mantra, often administered by wise individuals or lay devotees, without any mention of Updhan.

6. Rejection of Current Updhan Practices and Texts:

• The author criticizes the current Updhan practices and the texts that prescribe them. He claims that contemporary scriptures, including Sutra, Niyukti, Bhashya, Churna, and Teeka, do not mention the Updhan Vidhi.
• He identifies six types of Updhans currently practiced (related to Panchamangal, Irshyapatha, Shukrastavana, etc.) and dismisses them as fabricated and lacking logical basis. He argues that these are merely parts of existing scriptures, not separate studies as claimed by those who conduct Updhan.
• He also questions the prescribed penances (tapas) for Updhan (e.g., 45 Navkarsi, 24 Parsik, etc.), stating they are not found in the Agam Granthas.

7. Questioning the Authenticity of Mahanishith:

• The author directly challenges the validity of the Mahanishith itself. He cites the Mahanishith's own author's admission that many parts of the original text were lost or damaged (by insects, decay, etc.), leading to inconsistencies and errors.
• He also points out that the Mahanishith itself expresses doubt about certain doctrinal matters, citing Haribhadra Suri's reservations about some parts.
• He further illustrates the questionable nature of Mahanishith by listing several highly unusual and extreme rules mentioned within it (e.g., the absolute impurity of fire element beings, the need for constant Irshyapatha recitation, extreme segregation from women, specific penances for minor actions, strict rules for monks and nuns walking together, detailed foot-wiping rituals, severe punishments for women breaking chastity even mentally, the incredible merit of merely holding a Rajooharan strap, various forms of expiation for seemingly minor transgressions like speaking unkindly, wearing a Rajooharan improperly, or touching a woman's body parts).
• The author concludes that because of these numerous questionable statements, the Mahanishith cannot be considered a reliable source of authority.

8. Conclusion:

• Since the Mahanishith is deemed unreliable, its mention of Updhan is also rejected.
• Consequently, the associated practice of Malaropan (garlanding) is also considered invalid.

In essence, Acharya Mahendrasuri argues that the rigid and arguably impractical interpretations of Updhan found in texts like Mahanishith are not only unsupported by earlier scriptures but also contradict the very spirit of devotional practice, which should focus on sincere devotion and understanding, as exemplified by numerous instances of spiritual attainment through the Navkar Mantra even without such elaborate rituals. He views the current Updhan practices and their textual basis as later fabrications.