Vitrag Stavanam Adinath Namaskarasch - Book Summary

Here's a comprehensive summary in English of the provided Jain text, focusing on the two compositions:

Book Title: Vitrag Stavanam Adinath Namaskarasch Author(s): Shilchandrasuri Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229322/1

Overall Introduction: This publication, dated December 2011, presents two short Jain compositions housed in the Hemchandracharya Gyan Bhandar in Patan. The manuscript is estimated to be from the 17th century. The works are: 'Vitrag Stavanam' and 'Adinath Namaskar'.

1. Vitrag Stavanam (Hymn to the Passionless)

Nature of the Work: This is a Sanskrit composition consisting of 13 verses. It offers a devotional and heartfelt praise of the "Vitrag" (passionless) Jinadeva.
Author's Identity: The author's name is not explicitly stated in the first 13 verses. However, the phrase "Charitram Sundaram" (beautiful conduct/virtue) appearing in the 13th verse is believed to hint at the author's name.
Content of the Verses (Summary):
- Verse 1: Praises the supreme, passionless state, free from the roots of attachment, illusion, ego, the three qualities (gunas), and all worldly connections. This state is meditated upon by yogis and is described as the supreme knowledge and radiant form of God of gods.
- Verse 2: Describes the attributes of such a being: free from anger, fear, the greatness of delusion, ego, death, hatred, old age, restlessness, sleep, and hunger. Possessing immeasurable and unobstructed knowledge that illuminates the world and beyond, this being is free from passion, impurity, and ego. To this being, salutations are offered.
- Verse 3: Praises the one who, by the fire of pure meditation, has burnt away the deep mire of their own karma. This is the foremost among yogis, who has attained the four infinite qualities, is free from fear, and possesses boundless radiant power. This Jin is worshipped by gods and is immeasurable in his glory.
- Verse 4: Questions those with dull intellects who, to achieve liberation, torture themselves with physical austeries and other arduous karmas, neglecting the Vitrag. It states that they gain no real fruit, just as one who immerses themselves in husk gets nothing substantial.
- Verse 5: Contrasts the Jin with various gods who are overcome by pride, anger, lust, or are engrossed in worldly affairs. The Jin, in contrast, is averse to passion and hatred, finds sole delight in the taste of peace, is free from passion and ego, and is the supreme, unparalleled deity.
- Verse 6: States that the eight Siddhis (supernatural powers), heaven, and the state of Kevala Jnana (omniscience) are within reach for those yogis who meditate on the Jin. This Jin is the crusher of the suffering of birth, old age, and death, the remover of the ocean of transmigration, beyond karma, and infinitely luminous.
- Verse 7: Declares blessed, knowledgeable, expert, praiseworthy, and worthy of salutation those who are skilled in knowledge, are absorbed in yoga, filled with the taste of serene peace, and constantly meditate on the unmanifest form of the Jin.
- Verse 8: Describes the state of the Jin as free from suffering, doubt, the stain of the age of Kali (conflict), unwavering, stainless, and knowable through meditation. It states that the Goddess of Liberation herself chooses and embraces those who meditate on this form, which is the root of consciousness and bliss, residing in the lotus of their heart, and possessing a stream of excellent qualities.
- Verse 9: Describes the Jin as the essence of truth-knowledge, great prosperity, and playful compassion. He is peaceful, subtle, eternal, imperishable, and formless. He who meditates on this supreme Lord, whose brilliance is like a hundred suns, banishing darkness from the heart, finds that the city of Nirvana (liberation) becomes obedient to him, bringing immeasurable wealth.
- Verse 10: Highlights the Jin's unparalleled power. He defeated gods like Hari, Hara, and Brahma with his divine weapons. Kama (the god of love), though renowned for his power, was reduced to a dance of ashes in the fire of the Jin's meditation. The Jin is compared to a tiny fish in the ocean of knowledge that encompasses the three worlds. His supreme essence and immeasurable glory are beyond comprehension.
- Verse 11: Describes the Jin as the recipient of grace, whose heart is filled with the sweet taste of profound peace. His heart is equally disposed to friend and foe, devoid of hatred and attachment. Though the "wrestler" of delusion is difficult to conquer, the Jin has easily vanquished it. Only those with pure knowledge can truly understand him.
- Verse 12: Compares the yogis' meditation on the Jin to the daily remembrance of the pure mind by swans, the moon by Chakravakas (ruddy sheldrakes), and the sun by Chakravakas. The Jin is unmanifest, has attained the supreme state, is free from merit and demerit, is praised by the three worlds, and is constantly meditated upon by yogis for liberation.
- Verse 13: The author expresses his personal plea: he does not ask for vast kingdoms, worldly pleasures, wealth, celestial enjoyments, the blessings of the three aims (dharma, artha, kama), union with beautiful women, or great fame. Instead, he implores the Jin to grant him "Charitram Sundaram" (beautiful conduct/virtue), which leads to the cessation of birth and death, accompanied by devoted attachment to the Jin.
Concluding Question-Answer Verse: Following the 13 verses, there is a short, question-answer style verse considered a "subhashita" (wise saying). It poses rhetorical questions about the necessity of various things in the presence of superior alternatives or when certain conditions are met (e.g., if a beloved can be reached by a camphor-wick, what need is there for other means? If saints are present, what need for nectar? etc.). This verse is also presumed to be by the same author.

2. Adinath Namaskar (Salutation to Adinath)

Language and Meter: This composition is written in Gurjar language with a touch of Apabhramsha, employing the Chhappay ( छप्पय ) meter.
Author's Identity: The author's direct mention is not found. However, the final line "Anandih" (आनंदिइं) might be an indicator of the author's name.
Content of the Verses (Summary):
- Introduction: The author offers devotion and salutations to Adinath, the jewel of Shatrunjaya hill, the bringer of joy to the minds of beings, and the destroyer of the cycle of karma. He states that even gods, humans, and Kinnaras (celestial musicians) bow to Adinath with devotion. Adinath is the king of the three worlds and is capable of removing the stain of sin.
- Verse 1: The author pleads with Adinath to protect him by taking him under his refuge and to show him the path to liberation, having been saved from the cycle of birth and death.
- Verse 2: The author recounts his endless suffering in the realm of Nigoḍ (a lowest state of existence) since time immemorial. He describes suffering death seventeen times in a single breath, dwelling in plants with infinite souls (Anantkay) for hundreds of millions of years, and experiencing death in that state. He has transmigrated through earth, water, fire, air, and vegetation, and has also existed in the states of one-sensed, two-sensed, three-sensed, and four-sensed beings, finally attaining the human form.
- Verse 3: He details his suffering in the human realm, being consumed by the four passions (anger, illusion, pride, envy), youth, and the adornments of love for countless years. He was filled with greed, had crooked intellect, cheated his master, practiced deceit and treachery, and consequently suffered in hellish states. He endured endless suffering from cutting, tearing, and hunger, and then, by the grace of good karma, was born in a respectable family (Shravak kula).
- Verse 4: He describes his sensory sufferings: his eyes were constantly attracted to external forms and flaws; his ears listened to unpleasant sounds; his tongue could not be satisfied by any amount of food; he could not refrain from speaking ill of others even for a moment. His nose was occupied with scents, and his body was involved in sensual pleasures. Now, by the grace of Adinath's feet, he resolves to cease such karmic actions.
- Verse 5: The author expresses his fervent desire to ascend Shatrunjaya hill and worship Adinath. He vows to worship his footprints under the Rayan tree (a sacred tree) with great joy. He pledges to perform ablutions, apply pastes, offer worship, and circumambulate with lamps (arati). He also resolves to banish suffering, disease, and the cycle of transmigration from his life. He asks to keep his fickle mind steady, to reside in Adinath's name, and to seek refuge at his feet.

Glossary Notes: The text includes a small glossary for some terms:

Anantkay: Infinite souls (referring to plants/vegetation).
Naragayi: Naraka gati (hellish realm).
Ajititti: Aryakshetra (an auspicious region).
Attadai: 'Athaday' (?) - the exact meaning is unclear from the provided text.
Tripti: Truti (satisfaction).

In essence, the book presents two devotional works: the first, a philosophical and devotional praise of the passionless Jain Tirthankaras in Sanskrit, emphasizing their virtues and the path to liberation; and the second, a personal lament of transmigration and suffering followed by a vow of devotion and worship to Adinath in a Prakrit-influenced language. Both works highlight the importance of devotion to the Tirthankaras and the pursuit of spiritual liberation.