Vastu Vigyana Sara

Here's a comprehensive summary of the Jain text "Vastu Vigyana Sara" by Kanjiswami, based on the provided pages:

Title: Vastu Vigyana Sara (The Essence of the Science of Reality) Author: Acharya Kanjiswami Publisher: Digambar Jain Sangh, Rajkot

Overall Theme and Purpose:

The book, compiled from the spiritual discourses of Acharya Kanjiswami, aims to distill the profound essence of Jain philosophy concerning the true nature of reality (Vastu Vigyan). It emphasizes that without a correct understanding of this science, all efforts in ascetic practices, vows, austerities, and devotion are insufficient to reduce the cycle of rebirth. The primary purpose of this human life, according to the text, is to attain this accurate understanding of reality.

Key Concepts and Arguments:

1. The Nature of Reality (Vastu):

   • Every substance in the universe is characterized by both its general essence (Samanya) and its specific attributes (Vishesha).
   • The general essence manifests and transforms into specific states (Paryayas).
   • Crucially, a substance's manifestation into a specific state occurs independently, without any external help whatsoever.
   • All substances are therefore independent and self-reliant.

2. The Illusion of External Causation and the Reality of Internal Causation:

   • Despite the independence of each substance, the world appears to function with order and justice, not chaos. This is due to the intrinsic causal nature of substances themselves, not external influence.
   • The text strongly refutes the idea that external factors (like conducive or adverse circumstances) cause specific states (like virtuous or sinful inclinations) in a soul.
   • The core principle is that the soul (Jiva) does not act upon other substances (like the body), nor do other substances act upon the soul. The soul can only act upon its own "specific" (Paryaya) states.
   • The text repeatedly emphasizes that external actions do not cause internal states. Instead, internal states manifest according to their own inherent nature and causal chain.

3. The True Nature of Purushartha (Effort/Seva):

   • Ignorant individuals mistakenly believe that Purushartha lies in trying to change external circumstances or in the turbulence of mental states (thoughts and emotions).
   • The true Purushartha, the supreme effort, lies in understanding the inherent nature of reality as just and determined, realizing one's own lack of agency in external matters, and then focusing on one's own substance (Dravya) through faith and absorption.
   • This absorption in one's own substance is the path to happiness and the ultimate Purushartha.

4. The Concept of "Krambaddha Paryaya" (Sequential States):

   • The text strongly advocates for the principle of Krambaddha Paryaya – the idea that every event and every state of every substance unfolds in a precise, determined, sequential causal order from its own substance.
   • This is not fatalism or determinism in the sense of external pre-ordination. It is the assertion that the causal chain is entirely internal to each substance.
   • Understanding and accepting this Krambaddha Paryaya is the path to true Purushartha, not the futile attempt to alter external events.

5. The Role of Causality: Upadan and Nimitta (Material and Instrumental Cause):

   • A significant portion of the text is dedicated to clarifying the relationship between Upadana (the material cause, the substance itself and its potential for change) and Nimitta (the instrumental cause, external factors).
   • The central thesis is that Upadana is entirely independent and self-sufficient. The Nimitta (instrumental cause) is merely present at the time of the manifestation of the effect from the Upadana, but it does not cause or influence the effect in any way.
   • Numerous examples are used to illustrate this: a potter and a pot, a teacher and knowledge, the sun and shadow, a magnet and iron, fire and water, a person writing a letter, a father and son, a saint's vows and outward conduct, and even the relationship between the soul and karmic matter.
   • In all these cases, the text asserts that the Upadana (the substance itself) independently manifests its state at the appointed time. The Nimitta is merely present by its own independent causal sequence. The Nimitta has the "qualification" (Lyyakat) to be present but does not contribute to the change in the Upadana.
   • This concept is termed "Samyak Niyatvaad" (True Determinism based on self-causation), which is not fatalism but an affirmation of the soul's inherent, independent power and the determined unfolding of reality.

6. The True Meaning of Purushartha in the Context of Krambaddha Paryaya:

   • The question arises: if everything unfolds sequentially and independently, where is the scope for Purushartha?
   • The answer is profound: Purushartha lies in the decision and faith in this inherent order. It's about correctly understanding this reality and aligning one's focus (Ruchi) and effort (Virya) towards one's own pure, unchanging essence (Swabhav).
   • By understanding that external events are Krambaddha and not caused by external agents, one realizes the futility of trying to change them. This leads to the cessation of attachment and aversion (Raga-Dvesha), which are the root causes of suffering.
   • The true Purushartha is to turn inward, to recognize one's pure, knowing nature (Gyata Swabhav), and to focus on this innate essence. This inward focus, this unwavering faith in one's own substance, is the genuine Purushartha that leads to liberation.
   • The concept of Samayik (equanimity) and Vitraag (non-attachment) is directly linked to this understanding of self-causation and external independence.

7. The Importance of Substance-Perspective (Dravya Drishti):

   • The text repeatedly urges the reader to adopt Dravya Drishti – the perspective of the underlying substance, the eternal essence – rather than getting caught in the ever-changing states or specific attributes (Paryaya).
   • Mistaking the changing states (Paryaya) for the substance itself (Dravya) leads to attachment, aversion, and suffering.
   • By focusing on the unchanging substance, one transcends the limitations of transient states and realizes the pure, blissful nature of the soul.

8. Rejection of External Worship and Ritualism for Spiritual Progress:

   • The book criticizes the notion that external rituals, worship of deities, adherence to gurus, or study of scriptures cause spiritual progress.
   • While external factors might serve as Nimitta (instrumental) in the sense of providing an opportunity or context, the actual spiritual attainment (like knowledge or faith) arises from the soul's own inherent capacity and effort (Purushartha) within its own substance.
   • True understanding and progress come from internal realization and focusing on the soul's own nature, not from external dependencies.

9. The Essence of Jain Doctrine:

   • The book highlights that the core of Jain philosophy lies in understanding the independent nature of substances and the internal causation of all events.
   • This understanding leads to detachment from external circumstances, the cessation of Raga-Dvesha, and the eventual attainment of omniscience (Keval Gyana) and liberation (Moksha).

In essence, "Vastu Vigyana Sara" is a treatise on the fundamental principles of Jain metaphysics, particularly focusing on the self-contained and independent nature of reality. It provides a radical perspective on causality, emphasizing that true spiritual effort lies in understanding and internalizing the self-sufficient nature of the soul, rather than seeking external solutions or trying to manipulate external circumstances.