Utkirtan Sutra Ek Vivechan

Here's a comprehensive summary of the provided Jain text, "Utkirtan Sutra Ek Vivechan" by Premchand Jain:

The article "Utkirtan Sutra: Ek Vivechan" by Premchand Jain, published in Jinavani (November 15-17, 2006), delves into the significance and practice of the 'Utkirtan Sutra', also commonly known as 'Logassa' or 'Chaturvimsati-stava'. The author highlights that praising or glorifying the twenty-four Tirthankaras (Jain spiritual leaders) is called 'Utkirtan'. This practice purifies one's Right Faith (Samyagdarshan), aids in achieving spiritual peace and bliss, and strengthens the resolve for spiritual advancement.

The article begins by emphasizing the comprehensive nature of the Vitarag (passionless) speech, which the Sthanakvasi Jain tradition considers to be the proof of the 32 Agamas. The final Agama, the Avasyak Sutra, guides daily spiritual practice. It involves renouncing past errors, cultivating equanimity in the present, and taking vows for the future to shed karmic impurities.

The 'Avasyak' (obligatory duties) are defined as activities performed daily for the soul's welfare. The Anuyogadwar Sutra states that Avasyak is that which is performed regularly by ascetics and lay followers at the end of the day and night. There are six types of Avasyak:

1. Samayik (equanimity)
2. Chaturvimsati-stava (Utkirtan)
3. Vandana (salutation)
4. Pratikraman (atonement)
5. Kayotsarga (self-observation and detachment)
6. Pratyakhyan (renunciation)

The article focuses on the second Avasyak, Utkirtan, also known as 'Logassa'. Its general meaning is praise or glorification. This practice involves praising not ordinary individuals but great souls who have destroyed internal enemies like attachment and aversion, attained Kevalgyan (omniscience), and illuminated their souls.

The Utkirtan Sutra, or Chaturvimsati-stava Sutra, is the praise or glorification of the twenty-four Tirthankaras. These are enlightened beings who are sources of light for the world, founders of the Dharma Tirth (path of righteousness), passionless lords, victors over attachment and aversion, destroyers of inner enemies like desire and anger, and possessors of omniscience.

The ultimate goal is to attain the state of Arihant. To achieve this goal, taking refuge in those who have already reached it is essential. The Utkirtan Sutra is prescribed for worshipping such perfectly knowledgeable and passionless souls. It describes those who are free from the stain of attachment and the slightest trace of aversion. The praise of Arihants is performed after first purifying oneself from sinful activities in the 'Samayik' (the first Avasyak). Engaging in the praise of the names and virtues of the Tirthankaras reflects excellent devotion, hence it is also called 'Bhakti Avasyak' (devotional duty). Among the means to the path of liberation – Right Knowledge, Right Faith, and Right Conduct – Right Faith is closely associated with devotion. Vedic philosophy also expounds on Jnana Yoga, Bhakti Yoga, and Karma Yoga, highlighting the importance of devotion in a seeker's life. Praising the praiseworthy is indeed devotion.

Praising the virtues of the Tirthankaras inspires the devotee to acquire those virtues. It reduces ego and enhances the attainment of virtues, leading the seeker forward on the path of spiritual practice. The acquisition of auspicious states of mind leads to Right Faith and Right Knowledge, which in turn begins to cleanse the soul of karmic impurities, ultimately leading to purity and the attainment of Vitaragata (passionlessness).

The article then presents the core text of the Chaturvimsati-stava, consisting of seven verses.

• Verse 1: Declares the intention to praise the twenty-four Tirthankaras who are beacons of light, founders of the Dharma Tirth, Jinns (victors), Arihants (destroyers of enemies), and Kevalis (omniscient ones).
• Verses 2-4: Name and describe the twenty-four Tirthankaras of the current Avasarpini period. The article notes that the names are often based on significant life events or hold special meanings. It also mentions that Mallinath, the 19th Tirthankara, was a female. These three verses are considered mutable as they refer to the Tirthankaras of a specific epoch.
• Verse 5: Expresses a desire for these Tirthankaras, free from karmic dust and the cycle of birth and death, to be pleased. The article clarifies that Tirthankaras are not pleased or displeased in a personal sense, but this expresses a wish for spiritual upliftment and purification of feelings through their glorification, leading towards liberation.
• Verse 6: States that the praise and salutation are offered through thought, word, and deed, acknowledging their supreme status in the world. It draws a parallel to the Bhaktamar Stotra, emphasizing their unique and unparalleled existence.
• Verse 7: Expresses a desire for health (spiritual peace), enlightenment (Right Knowledge), and supreme equanimity, describing the Tirthankaras as purer than the moon, brighter than the sun, and deeper than the ocean, leading to the ultimate goal of spiritual attainment. The word 'api' also includes the Tirthankaras who are currently active in Mahavideh Kshetra.

The article clarifies that while verses 1, 5, 6, and 7 are eternal and unchanging, verses 2, 3, and 4 are subject to change as the names of the Tirthankaras of different epochs vary. The presented text refers to the current epoch's Tirthankaras.

The benefits of Chaturvimsati-stava are further explained by quoting Uttaradhyayan Sutra, Chapter 29. When asked about the results of Chaturvimsati-stava, Lord Mahavir states that it purifies one's Right Faith (Samyagdarshan) by removing impediments and flaws, leading to pure faith. The article reiterates that only after stabilizing in equanimity through Samayik can the soul understand and praise the virtues of the Vitarag Bhagvants. Thus, Chaturvimsati-stava follows Samayik as the second Avasyak.

The "Avasyak Niyukti" elaborates on the six Avasyaks from various perspectives (name, establishment, substance, place, time, and mode). The Churni literature analyzes terms like 'stava', 'lokodyota', and 'dharmatirthankar' from these six perspectives.

The Utkirtan Sutra facilitates the path of spiritual practice by taking inspiration from the Tirthankaras who have reached the highest spiritual peak. The article concludes by stating that besides praising the twenty-four Tirthankaras, the Utkirtan Sutra also involves revering the 20 Viharman (currently active) and Siddha souls, drawing inspiration from them to aspire to become Siddhas.