Vinay Ke Prakar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Vinay ke Prakar" (Types of Humility/Respect) by Acharya Shri Vijayvallabh Suri, focusing on the key arguments and classifications presented:

Core Principle: Jainism is a Religion of Adoration of Qualities

The text begins by asserting that Jainism is fundamentally a religion that reveres and worships qualities. This adoration is essential for:

Human Development: Cultivating virtues builds character.
Soul Purification: Virtues cleanse the soul.
Life Elevation: Qualities lead to a higher and more meaningful existence.

Therefore, it is necessary to have respect, devotion, and admiration for those who embody these qualities, and to avoid disrespect (ashatana) towards them.

The Importance of Respecting the Virtuous (Gunin) as well as the Virtues (Gun)

A central argument is that respecting the possessor of a quality (the virtuous person) is equivalent to respecting the quality itself. This practice:

Encourages Virtues: It provides encouragement and impetus to those qualities.
Inspires Others: It motivates the public to adopt those qualities in their own lives.
Encompasses Actions: Service, worship, devotion, and support for their work in spreading Dharma are all encompassed within the respect for the virtuous.

The text quotes Arundhati from Uttara Ramacharita: "In the virtuous, it is the qualities that are the cause of worship, not their gender or age." This emphasizes that the person is respected because of their inherent qualities.

Addressing Counterarguments:

"Virtuous people also have flaws": The text refutes this by drawing an analogy: admiring a city's beautiful gardens and buildings doesn't endorse its sewers. The intention of the admirer determines what is being supported. If one focuses on the virtues, they are supporting the virtues, not the flaws. Jainism's anekantavada (manifold aspect) allows for a relative perspective, accepting the truth in specific qualities without necessarily endorsing all aspects of a person.
"It's better to respect pure qualities, not the person": This argument is deemed impractical. Qualities exist within individuals; they are not abstract entities that can be respected in isolation. Qualities manifest through conscious beings. Attempting to respect only "pure qualities" without a person to embody them is like writing the word "sweetness" on paper – the quality itself doesn't manifest. The inherent power of a quality is revealed through its connection with a virtuous person.

The Role of Virtuous Individuals in Times of Crisis:

The text highlights that respecting virtuous individuals is crucial for receiving inspiration and strength during times of crisis, temptation, or difficult problems. Even if these virtuous individuals are not physically present, the respect shown towards them serves as a reminder of their qualities and inspires perseverance.

The Broader Scope of Adoration in Jainism:

Jainism extends respect not only to virtuous individuals and their qualities but also to the nimitta (causes or facilitators) that help in the growth and development of qualities. The Nandi Sutra is quoted: "I bow to the Sangha, the mine of virtues."

The Interdependent Relationship Between Virtues and the Virtuous:

Just as sweetness is inseparable from sugar, and heat from fire, qualities are inseparable from the virtuous person. Removing the quality negates the essence of the virtuous.

The 52 Types of Vinay (Respect/Humility): A Framework

The text then delves into the detailed classification of vinay in Jainism, stating that various scriptures mention 3, 4, 5, 10, or 13 types of vinay. By multiplying these 13 primary categories by 4 modes of expression, 52 types of vinay are derived.

The 13 Categories of Vinay-Worthy Subjects (Vinaypatra):

These 13 categories are classified into:

Six Virtuous Persons: Tirthankar, Siddha, Acharya, Upadhyaya, Sthavir, Gani.
Three Virtuous Institutions: Kul (lineage/tradition), Gan (community/sect), Sangha (the four-fold community: monks, nuns, laymen, laywomen).
Three Virtues: Kriya (conduct/action), Dharma (religion/righteousness), Gyan (knowledge).

It's noted that Kul, Gan, and Sangha are also considered virtuous due to the virtuous individuals within them. Ultimately, all 13 are encompassed within the broader categories of Dev (Gods – Tirthankars, Siddhas), Guru (Preceptors – Acharyas, Upadhyayas, Sthavirs, Ganis, Kuls, Gans, Sanghas), and Dharma (Religion – Kriya, Dharma, Gyan).

The Four Modes of Expressing Vinay:

For each of the 13 categories, vinay is expressed through four modes:

Ashatana na karna (Not to disrespect): Avoiding any form of disrespect or insult.
Bhakti karna (To perform devotion): Engaging in acts of devotion and reverence.
Bahuman karna (To show respect/esteem): Demonstrating high regard and admiration.
Gungaan karna (To praise their qualities): Singing their praises and appreciating their virtues.

Multiplying the 13 subjects by these 4 modes results in the 52 types of vinay.

Detailed Explanation of Key Categories:

The text then elaborates on several of these categories:

Tirthankar Vinay: Tirthankars are revered first in the Panch Parmesthi mantra due to their immense beneficence in guiding souls to liberation. They are free from 18 defects and possess numerous auspicious qualities, 34 atishayas (supernatural powers), and 35 qualities of speech. Respect for them, whether present or absent, through various modes, is crucial for inspiration. The text discusses the significance of idol worship (murti puja) and non-idol worship (amurti puja) as means to remember and respect Tirthankars.
Siddha Vinay: Siddhas are fully liberated souls, freed from all karma and the cycle of birth and death. Jainism respects any liberated soul, regardless of their origin or path to liberation. The 8 fundamental qualities of Siddhas (infinite knowledge, perception, conduct, strength, bliss, unbound existence, formlessness, and immutability) are highlighted. Respect for Siddhas is primarily through intention and aspiration for liberation.
Kul-Vinay and Gan-Vinay: Respect for lineages (Kul) and monastic communities (Gan). This involves respecting the virtuous members of these groups, supporting their religious activities, and avoiding conflict between different Gans or Kuls.
Sangha-Vinay: Respect for the four-fold Jain community (monks, nuns, laymen, laywomen). This emphasizes tolerance, harmony, and avoiding disputes over minor differences in practices. Disrespect towards any section of the Sangha is considered disrespect towards the Tirthankar.
Kriya-Vinay (or Charitra-Vinay): Respect for righteous conduct and character. This involves adhering to one's path with sincerity and respecting those who uphold it. It warns against superficiality, blind faith, and superstitions.
Dharma-Vinay: Respect for the principles of truth, non-violence, righteousness, celibacy, honesty, etc. It means remaining steadfast in one's faith, even in isolation or during difficult times.
Gyan-Vinay and Gyani-Vinay: Respect for knowledge and the knowledgeable. This involves humility, eagerness to receive knowledge from any source, and respecting the means of knowledge (scriptures, texts). The text details five types of disrespect towards knowledge: pradvesh (enmity), nihnav (concealment of source), matsarya (envy), ashatana (disrespect), and antaray (obstruction).
Suriji (Acharya)-Vinay: Respect for the Acharya who upholds the code of conduct and guides others.
Sthavir-Vinay: Respect for the elderly or experienced monks and nuns who stabilize the community in their Dharma practice.
Upadhyaya-Vinay: Respect for the Upadhyayas who are custodians of scriptural knowledge and teach it to others.
Gani-Vinay: Respect for the Ganis who manage the daily affairs and studies of the monastic community.

Conclusion:

The text concludes by urging readers to embrace the practice of vinay (respect/humility) in their lives by understanding the profound significance of these 13 categories and their 52 manifestations. It stresses that true vinay is not just outward display but an internal attitude of reverence and adherence to virtuous principles.