Virti Vicharna

Here's a comprehensive summary of the provided Jain text "Virti Vicharna" by Punyavijay, based on the given PDF pages:

The text "Virti Vicharna" explores the concept of "Virti" (restraint or abstinence) in Jainism. It begins by defining "Virti" as "to cease" or the opposite of "Rati" (attachment or inclination). "Avirati" (non-restraint) is then broken down as "A" (not) + "Vi" (opposite) + "Rati" (attachment/delusion), meaning not the opposite of attachment. Avirati is categorized into twelve types: the five senses, the mind (sixth sense), the five types of stationary beings (Sthavar Jiva), and mobile beings (Trasa Jiva).

The core principle discussed is that a soul incurs sin only through action ("Kriti"). As long as one has not practiced restraint ("Virti") from these actions, the sin of "Avirati" persists. This "Avirati" can stem from actions in all fourteen realms of existence.

The text explains that if a soul, upon its death, leaves behind an arrangement of substances that continue to generate sin as long as they exist, then the sin of "Avirati" continues to accrue to that soul. Even if the soul, in its new existence, is unaware of the arrangements made in previous lives, or if it is not actively performing the actions associated with those arrangements in the current life, the sin of "Avirati" continues to operate unconsciously ("Avyakt") as long as the state of delusion ("Mohabhav") has not ceased. The soul cannot benefit from its ignorance of these past actions.

The text emphasizes that the sinful repercussions from previously arranged substances will continue as long as they remain. To be free from these unconsciously occurring sinful activities, one must abandon delusion ("Mohabhav"). Ceasing delusion, which is practicing "Virti," stops the sinful actions. If this "Virti" is adopted within the same existence (i.e., in the same life cycle in which the substances were arranged), then the sinful actions will cease from the moment "Virti" is adopted. The sin incurred here is due to the Karmic "Charitra Mohaniya" (delusion related to conduct). This influx of sin stops when the state of delusion is destroyed.

Actions are described as occurring in two ways: manifest ("Vyakta") and unmanifest ("Avyakta"). While unmanifest actions may not be known by all, it does not mean they are not happening. For instance, ripples in water are manifest, but the scent of sulfur or musk in calm water, though not visible, is present unconsciously. The text warns that if one believes only in manifest actions and not unmanifest ones, then a knowledgeable person free from unmanifest "Avirati" would appear the same as a sleeping person performing no manifest actions, which is incorrect. A sleeping person still experiences unconscious actions. Similarly, a soul engrossed in the "sleep" of "Charitra Mohaniya" is not free from unmanifest actions. These actions of "Avirati" related to "Charitra Mohaniya" only stop when the state of delusion is destroyed.

The text then outlines five primary causes for the influx of karmas (bondage):

1. Mithyatva (false belief) - five types.
2. Avirati (non-restraint) - twelve types.
3. Kashaya (passions) - twenty-five types.
4. Pramada (negligence/carelessness).
5. Gyanavaraniya (knowledge-obscuring karma) - fifteen types.

It is stated that as long as "Mithyatva" is present, "Avirati" cannot be completely eradicated. However, if "Mithyatva" is removed, then "Avirati" is undoubtedly removed as well, because practicing "Virti" with "Mithyatva" implies no true cessation of delusion. As long as delusion persists, internal "Virti" is not achieved. When the primary delusion is destroyed, internal "Avirati" ceases, and any external "Avirati" that was not intentionally adopted also manifests naturally.

Even after attaining internal "Virti," if one cannot practice external "Virti" due to the influence of karmic fruition, then as soon as that karmic fruition ceases, "Virti" naturally remains because internal "Virti" was already achieved. There is no longer any "Avirati" that could lead to action.

The text further clarifies that "Mithyatva" is solely due to "Mohabhav." When "Mohabhav" is destroyed, the opposite state of "Samyaktva" (right belief) arises, making the presence of "Mohabhav" impossible.

An important question is raised: If "Virti" is practiced in the twelve ways mentioned (five senses, mind, five Sthavar, and Trasa beings), this leads to restraint from the "Jiv-rashi" (aggregate of living beings). However, what about restraint from the "Ajiv-rashi" (aggregate of non-living beings), which are external to the soul and cause worldly wandering? If the cessation of attachment to the "Ajiv-rashi" is not included, how can "Virti" be considered complete?

The answer provided is that the "Virti" practiced from the five senses and the mind inherently includes the "Virti" from the "Ajiv-rashi." Therefore, any soul that reduces, partially reduces, or suppresses "Mohabhav" becomes eligible for "Virti" to that extent.

Finally, the text addresses the fear many experience upon witnessing the unyielding nature of karmic laws. It reassures that while the power of karma is indeed strong, the power of the soul ("Atma Satta") is infinitely greater. With the accumulation of appropriate means and earnest effort, the soul's power causes karma to tremble.