Upsarga - Book Summary | JainGPT

Here is a comprehensive summary in English of the provided Jain text on "Upsarga":

The Jain text "Upsarga" by Ramanlal C. Shah, draws from the Jintattva Granth publications, offering a detailed exploration of the concept of upsarga within Jainism.

Understanding the Term "Upsarga":

The Sanskrit word upsarga has multiple meanings, including illness, misfortune, injury, affliction, possession by spirits, omens of death, fear of death, calamity, a grammatical prefix, a small section of an epic, and harassment from deities or humans. However, within Jainism, upsarga carries a specific, technical meaning: a severe affliction or calamity, sometimes even fatal.

The text highlights the popular Jain Upasarga Stotra, attributed to Bhadrabahur, and mentions a tradition of reciting a specific verse from it for auspiciousness: "Upsargaḥ kṣayaṃ yānti, chidyante vighnavallayaḥ। Manaḥ prasādhatāmeti, pūjyamāne jineśvare॥" (Upsargas are destroyed, the vines of obstacles are cut; the mind becomes cheerful when the Jineshvara is worshipped.)

Etymological and Philosophical Definitions:

The text presents several etymological interpretations of upsarga:

Up + sṛn (to join): That by which the soul becomes associated with pain and the like.
Up + sṛ (to come near): That which comes near and afflicts.
Upasṛjan (to produce): That which causes or produces suffering.
Upasṛj (to throw down/away): That which pulls or casts down a being from dharma (righteousness).
Upadrava (trouble/calamity): As defined by Hemachandracharya in his lexicon.
Devadikṛtān upadravān (troubles caused by gods etc.): Troubles inflicted by deities and others.

Categorization of Upsargas:

The text outlines the primary classifications of upsarga:

Devakṛta (Caused by Deities): These are afflictions deliberately inflicted by celestial beings (like Vyantaras) to test, harass, or divert a sadhaka (spiritual practitioner) from their path. Famous examples include Sangam Deva's upsargas against Lord Mahavir and Kamatha-Meghmali's against Lord Parshvanath. These are often manifested as frightening visions or illusions.
Manuṣyakṛta (Caused by Humans): These are inflictions caused by humans out of revenge, anger, for punishment, or for malicious pleasure. This can include physical harm or the use of mantras and tantras.
Tiryancakṛta (Caused by Animals): These are afflictions caused by fierce animals like lions, tigers, elephants, crocodiles, snakes, and scorpions, which can lead to death or severe pain.
Ātmasaṃvedanīya (Self-experienced or Internal): This refers to the unbearable pain experienced due to the ripening of ashata vedaniya (unpleasant) karmas. In this case, the suffering is not caused by external agents but by one's own accumulated past negative karma. This is also categorized as ātmasaṃvedaniya meaning "felt by the self."

Sub-categories of Upsargas:

The text further details sixteen sub-types across the four main categories:

Devakṛta (4 sub-types): Caused by desire or playfulness, hatred, examination (to test fortitude), or jealousy of dharma through the assumption of vaikriya bodies.
Manuṣyakṛta (4 sub-types): Similar to divine causes: desire or playfulness, hatred, examination, and also by attempts to divert a celibate monk through worldly temptations (e.g., suggesting procreation leads to strong offspring).
Tiryancakṛta (4 sub-types): Out of fear (animals attacking fearing humans), hatred, for food, or for self-protection.
Ātmakṛta or Ātmasaṃvedanīya (4 sub-types): Diseases arising from vata (wind), pitta (bile), kapha (phlegm), and sannipāta (combination of doshas). Alternatively, this can be understood as physical discomforts like foreign particles in the eye, stiff limbs, falls, or accidental collisions of body parts.

Upsargas in General Life and Devotional Practices:

The text acknowledges that ordinary people often face unforeseen calamities and turn to deities for help. It lists various fears and calamities against which people seek protection, drawing from devotional literature like "Navaratnamala" and the "Rishimandala Stotra." These include:

Natural calamities: Floods, fires, droughts, earthquakes, volcanic eruptions.
Environmental threats: Poison, venomous creatures, hostile planets (astrological influences), scarcity.
Social and political dangers: Royal displeasure, wars, banditry, epidemics, enemy hordes.
Supernatural threats: Demons, ghosts, spirits, witches, sorcerers.
Animal attacks: Predators like lions, tigers, wolves, bears.
Pests: Rats, locusts, and other types of iti (destructive infestations).
Human-made disasters: Modern weaponry causing mass destruction and instant death.

Upsargas and Spiritual Practice:

The text emphasizes that saints and ascetics should endure upsargas with equanimity, without anger or agitation, viewing them as opportunities for spiritual progress and karma annihilation. It highlights the difficult realization that only rare souls can maintain such a state of detachment.

Types of Upsargas based on Direction and Nature:

Pratiloma (Adverse): These are afflictions that cause extreme physical suffering. Those with less stable practice might falter when faced with these, but steadfast practitioners like Gajasukumal, Avantisukumal, Khandak Muni, and Metarya Muni conquered them.
Anuloma (Favorable): These are temptations that appear favorable, often disguised as care or affection from loved ones (parents, spouse, children) or alluring food and drink. Overcoming these can be even harder than facing adverse upsargas, as they appeal to emotions and attachment. True seekers remain firm against such temptations.

The Role of Gupiti (Guarding):

The text connects the ability to withstand upsargas with the practice of kayagupti (guarding the body). Two types are mentioned:

Cheshta-nivṛtti-rūpa Kayagupti: The cessation of all bodily movement, as practiced by Kevali Bhagwants (omniscient beings) at the highest spiritual stages.
Yathāsūtra Cheshta-niyaminī-rūpa Kayagupti: Restrained and regulated bodily movements according to scriptural injunctions.

Developing kayagupti strengthens one's capacity to endure upsargas with equanimity. Those absorbed in a state beyond the body may not even perceive upsargas when they occur.

Distinction between Upsarga and Kayaklesh:

Upsarga: An affliction that befalls one.
Kayaklesh: A form of penance where one willingly and joyfully inflicts hardship upon the body (e.g., sitting in difficult postures, walking on coals, self-flagellation). While kayaklesh leads to karma shedding, it is a voluntary act, unlike upsarga.

Distinction between Upsarga and Parishaha:

Parishaha: Generally endurable afflictions that do not typically involve immediate fear of death.
Upsarga: More severe and frightening afflictions, some of which are life-threatening. Upsargas test the practitioner more intensely. Even Tirthankaras like Parshvanath and Mahavir faced upsargas but remained unperturbed, demonstrating their mastery over them. The text quotes verses affirming that Arihants (Tirthankaras) conquer anger, hatred, passions, senses, parishaha, and upsarga.

Tirthankaras and Upsargas:

Even Tirthankaras are not exempt from upsargas due to the ripening of potent past karmas. Lord Mahavir, for instance, chose to endure severe upsargas to shed his karmas, even refusing Indra's offer of protection. He intentionally went to regions where he would face hardships. After achieving omniscience (kevalgyan), the presence of Tirthankaras radiates an aura that prevents upsargas within a considerable radius (100 yojanas).

The Transformative Power of Upsargas:

The text concludes by emphasizing that upsargas are powerful tools for shedding intensely karmic or nikachita karmas. Spiritual aspirants who face upsargas should embrace them with equanimity as a unique opportunity for karma annihilation, fostering a sense of friendship even towards the causes of the upsargas. The text quotes a Mahatma who expressed gratitude to upsargas for aiding in the destruction of formidable karmas, enabling liberation. This highlights the profound perspective in Jainism that even death-inflicting calamities can be viewed positively as catalysts for spiritual freedom.