Vitrag Aur Sthitpragya Ek Vishleshan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Vitrag aur Sthitpragya Ek Vishleshan" by Dharmchand Jain, focusing on the comparison between the Jain concept of "Vitrag" and the Bhagavad Gita's concept of "Sthitpragya":

The article "Vitrag aur Sthitpragya Ek Vishleshan" by Dharmchand Jain analyzes the concepts of "Vitrag" (one who is devoid of passions) in the Jain scripture Uttaradhyayana Sutra and "Sthitpragya" (one with stable intellect) in the Vedic scripture Bhagavad Gita. Both texts are foundational spiritual works from different traditions (Jainism and Vedic Hinduism) that expound spiritual culture and practices. While the Uttaradhyayana Sutra is in Prakrit and the Bhagavad Gita is in Sanskrit, and one is primarily focused on renunciation while the other on action, they share significant commonalities.

Shared Principles:

Immortality of the Soul: Both scriptures assert the soul's eternal, unchanging nature, unaffected by destruction, burning, or dissolution. The Bhagavad Gita describes the soul as unborn, eternal, and unassailable, while the Uttaradhyayana Sutra similarly accepts the soul's indestructibility and its transcendence of sensory perception.
Rebirth: Both texts firmly accept and establish the principle of rebirth.

Jain Concept of Vitrag:

Definition: In Jainism, a "Vitrag" is an aspirant who is free from attachment (raag) and aversion (dwesh), along with other passions. This state is attained progressively through higher spiritual stages, from the eleventh (Upashant Mohaniya – calmed delusion) to the fourteenth (Yogakewali – omniscient with activity).
Stages of Vitragata: The Vitragata achieved at the eleventh stage is temporary (due to the calming of karmas), whereas Vitragata at the twelfth stage (Ksheen Mohaniya – annihilated delusion) onwards is permanent.
Path to Vitragata: The Vitrag state is reached through the destruction of Mohaniya karma (delusion-producing karma). This destruction leads to the annihilation of other obstructive karmas (Gyanaavarana – knowledge-obscuring, Darshanaavarana – perception-obscuring, and Antaraaya – obstruction), making one an Arihant (a pure soul who has conquered all karmas). Ultimately, by shedding the remaining four non-obstructive karmas (Vedaniya – feeling, Aayu – lifespan, Naama – name, and Gotra – lineage), the soul attains liberation (Siddha).
Core of Vitragata: Vitragata is defined as the absence of attachment, aversion, and delusion. The term "raag" in "Vitrag" implicitly includes all these negative mental states.
Experiential Aspect: The Uttaradhyayana Sutra describes a Vitrag as someone who, when encountering pleasant sensory objects (form, sound, smell, taste, touch) and mental thoughts, does not develop attachment (raag), and when encountering unpleasant ones, does not develop aversion (dwesh). Such a person remains equanimous in both pleasant and unpleasant situations.
Consequences of Attachment and Aversion: The text states that attachment to pleasant objects leads to the destruction of equanimity, and aversion to unpleasant situations leads to suffering. Both actions are considered a departure from the Vitrag state, leading to delusion and continuous suffering. Conversely, a Vitrag is free from suffering as the root causes, attachment and aversion, are eliminated.
Cause of Suffering: Attachment and aversion are identified as the seeds of karma, which in turn lead to birth and death, and ultimately to suffering. Sensory pleasures, while appearing appealing, are ultimately harmful and can lead to spiritual downfall if one becomes attached.
Vitragata as Equanimity: The practice of Vitragata is the practice of equanimity. Equanimity leads to natural joy, peace, self-reliance, and unhindered happiness, unlike the turmoil caused by disturbed states of mind.
Benefits of Vitragata: Achieving Vitragata leads to the severance of attachments of affection and desire. It frees one from the pleasantness or unpleasantness of sensory objects. A Vitrag person is not affected by worldly experiences like a lotus leaf in water.

Bhagavad Gita's Concept of Sthitpragya:

Definition: "Sthitpragya" literally means "one whose intellect is steady or stable." This state is considered the essence of the Bhagavad Gita.
Characteristics: A Sthitpragya is one who has renounced all desires originating from the mind, is content within oneself, remains undisturbed in suffering, and free from craving in happiness. Such a person is devoid of attachment, fear, and anger.
Equanimity in Dualities: The Sthitpragya maintains equanimity towards happiness and sorrow, friend and foe, honor and dishonor, heat and cold. They are not attached to sensory objects and remain content with whatever they have.
Control of Senses: A crucial characteristic is the ability to withdraw the senses from their objects, much like a tortoise withdraws its limbs. One whose senses are under control possesses a steady intellect.
Peace and Freedom from Suffering: By achieving inner peace and control, the Sthitpragya attains freedom from all sorrows.

Similarities between Vitrag and Sthitpragya:

Equanimity (Samata): This is the primary shared quality. Both Vitrag and Sthitpragya remain balanced, not developing attachment to pleasant things or aversion to unpleasant ones.
Freedom from Passions: Both are free from vices like attachment, aversion, anger, fear, and desire. Attachment is seen as the root of all vices.
Detachment from Objects: Both turn away from sensory pleasures and their respective objects. Their senses and minds are not attracted to worldly enjoyments.
Elimination of Suffering: The attainment of Vitragata and the state of Sthitpragya lead to the cessation of all suffering.

Differences between Vitrag and Sthitpragya:

Karma Annihilation: The Uttaradhyayana Sutra explicitly links Vitragata with the annihilation of specific karmas (Mohaniya, Gyanaavarana, Darshanaavarana, Antaraaya). In Jainism, the destruction of Mohaniya karma marks the beginning of the Vitrag state, leading to the eventual destruction of all karmas for liberation. The Bhagavad Gita's concept of Sthitpragya does not directly specify the annihilation of karmas in the same detailed, systematic way as Jainism.
Liberation (Moksha vs. Brahma Nirvana): The Bhagavad Gita describes the Sthitpragya attaining "Brahma Nirvana" after renouncing all desires and remaining in that state. The Uttaradhyayana Sutra uses the term "Moksha" and specifies that a Vitrag, after shedding all four obstructive karmas, attains liberation upon the dissolution of the lifespan karma. The Bhagavad Gita's concept of Brahma Nirvana does not explicitly mention the annihilation of lifespan karma as a prerequisite for attaining this state.
Absolute Happiness (Ekanta Sukha): The Uttaradhyayana Sutra states that a Vitrag, through the destruction of attachment and aversion, attains "Ekanta Sukha" – an absolute, unhindered, and eternal happiness, which is liberation itself. The Bhagavad Gita mentions peace (Shanti) for those who renounce desires, but does not emphasize an "absolute happiness" in the same way.

Conclusion:

The article concludes that while the "Sthitpragya" of the Bhagavad Gita and the "Vitrag" of the Uttaradhyayana Sutra are ideal figures from different cultural contexts, they share fundamental similarities in their detachment from passions, their equanimity, and their freedom from suffering. Both embody the mastery of the mind and senses. However, there are distinct differences: the Jain Vitrag is defined by the systematic annihilation of karmas, culminating in omniscience and liberation, qualities not explicitly detailed for the Sthitpragya in the Bhagavad Gita. The Vitrag achieves absolute bliss, while the Sthitpragya attains peace through Brahma Nirvana.