Vitrag Vigyana Pathmala 2 - Book Summary

This document is the second part of the "Vitrag Vigyana Pathmala" (Path to Vitaraag Knowledge), authored by Pandit Hukumchand Bharilla and published by Todarmal Granthamala, Jaipur. The book is a collection of lessons and philosophical discussions relevant to Jainism. The provided pages cover several key Jain concepts and figures.

Here's a summary of the content across the pages:

Introduction and Acknowledgements (Pages 1-4):

The book is part of the Shri Todarmal Granthamala series.
The author and editor is Pandit Hukumchand Bharilla Shastri.
The Gujarati translator is Brahmachari Vrajlal Girdharlal Shah.
The publisher is Pandit Todarmal Smarak Trust.
The document highlights the "electronization" and online availability of this text, thanking the donors Rajesh and Jyoti Shah.
A version history is provided, indicating corrections made from the original physical version to the electronic one.
Information about the various editions and print runs in different languages (Gujarati, Hindi, Marathi, Kannada, English) is presented, showing the wide reach of the work.

Table of Contents (Page 5): The book is structured into several lessons (Path), covering:

Upasana (Worship) / Dev-Shastra-Guru (Deity, Scripture, Preceptor)
Dev-Shastra-Guru (Deity, Scripture, Preceptor) - focusing on Acharya Samantabhadra
Mistakes related to the Seven Truths (Saat Tattva)
Four Types of Anu-yoga (Scriptural Interpretation Methods)
Three Worlds (Teen Lok)
Seven Vices (Saat Vyasan)
Ahimsa (Non-violence): A Discussion
Ashtaka Mahaparva (A Great Festival)
Lord Parshvanath
Dev-Shastra-Guru Stuti (Praise of Deity, Scripture, Preceptor)

Lesson 1: Upasana / Dev-Shastra-Guru (Page 6-11):

This section begins with a poetic tribute to Dev, Shastra, and Guru, often used in Jain worship rituals.
It includes the offering of various items (water, sandalwood, akshata, flowers, naivedya, deepak, dhup, fruit) in worship, each accompanied by a verse explaining its symbolic meaning in relation to purifying the soul and overcoming vices like anger, pride, deceit, greed, ignorance, etc.
The verses express the spiritual aspirant's journey of seeking liberation from worldly suffering by detaching from the physical body, senses, and worldly attachments.
The subsequent "stavan" (praise) reflects on the impermanence of the world, the solitary nature of the soul, the purity of the soul, and the limitations of worldly pleasures. It emphasizes the aspiration for true knowledge and liberation.
A dialogue between "Subodh" and "Prabodh" clarifies the Jain understanding of Dev (Vitaraag, Sarvagnya, Hitopadeshi - free from attachment/aversion, omniscient, giving beneficial advice), Shastra (the word of the Vitaraag, free from contradiction, leading to the correct path), and Guru (a naked Digambar monk, knowledgeable, meditative, detached from worldly possessions and sensory pleasures). It stresses the importance of virtues over mere outward appearance.
Questions are posed at the end of the lesson for reflection and study.

Lesson 2: Dev-Shastra-Guru (Focus on Acharya Samantabhadra) (Page 12-16):

This section provides a biographical sketch of Acharya Samantabhadra, a prominent Jain Acharya.
It notes that Jain Acharyas often remained humble about their own accomplishments.
Samantabhadra was a Kshatriya prince from the Kadamba dynasty, born in Uragpur in South India. He lived until Vikram Samvat 138 (This date seems historically inaccurate for the time of Samantabhadra, potentially a typo).
He took monastic vows at a young age and achieved profound knowledge through intense asceticism.
He was an expert in Jain principles as well as logic, grammar, poetry, and lexicography, renowned for his debating prowess.
His famous works include Aptamimansa, Tattvanushasan, Yuktyanushasan, Svayambhu-stotra, Jinstuti Shatak, Ratnakadanda Shravakachar, Praakrut Vyaakaran, Pramaan Padaarth, Karma Praabhrut Teeka, and Gandhahasti Mahabhashya (lost).
The current lesson is based on the first chapter of Ratnakadanda Shravakachar.
Definitions of Dev, Shastra, and Guru are provided, emphasizing their essential qualities:
- Dev: Free from faults (like hunger, thirst, old age, death, passion), omniscient, and providing beneficial advice.
- Shastra: Propounded by the enlightened (Apta), not contradicting principles, omniscient, and leading to the path of truth.
- Guru: Free from desires, detached, absorbed in knowledge, meditation, and austerity.
A dialogue elaborates on the qualities of a true Dev (Vitaraag, Sarvagnya, Hitopadeshi), Shastra (the Vitaraag's teachings, upholding truth without contradiction), and Guru (a naked Digambar monk dedicated to self-realization). It highlights the importance of internal purity and knowledge.
Questions are posed for further study.

Lesson 3: Mistakes Related to the Seven Truths (Page 17-20):

This section introduces Pandit Daulatramji, a 19th-century philosopher and poet, author of the popular "Chh Dhala."
It emphasizes that understanding the Seven Truths (Jiv, Ajiv, Aasrav, Bandh, Samvar, Nirjara, Moksha) correctly is crucial for achieving Samyagdarshan (Right Faith).
The text details common misconceptions regarding each truth:
- Jiv and Ajiv: Mistaking the physical body and its attributes for the soul, and attributing the soul's actions to the body.
- Aasrav (Inflow of Karma): Considering pleasurable or seemingly good passions (like Shubha Raag) as the source of happiness, rather than recognizing them as causes of suffering and bondage.
- Bandh (Bondage): Developing attachment to the fruits of good karma and aversion to the fruits of bad karma, without understanding that both lead to continued transmigration.
- Samvar (Cessation of Karma Inflow): Perceiving the path of self-knowledge and detachment as difficult or painful.
- Nirjara (Shedding of Karma): Believing that the fulfillment of desires leads to happiness and not understanding that the absence of desires leads to true bliss.
- Moksha (Liberation): Confusing worldly pleasures with the true, unperturbed happiness of liberation.
The lesson stresses that until these fundamental errors regarding the truths are rectified, true happiness cannot be attained.
A poetic passage further illustrates these misconceptions.
Questions are provided for self-assessment.

Lesson 4: Four Types of Anu-yoga (Page 21-25):

This section introduces Pandit Todarmalji, a renowned Jain scholar and author of "Moksha Marg Prakashak."
It explains the concept of Anu-yoga, the different methods of presenting Jain scripture, and clarifies the purpose and content of each:
- Prathmanu-yoga: Deals with the lives and stories of great beings (like Tirthankaras, Chakravartis), illustrating the fruits of good and bad karma, and ultimately advocating for detachment.
- Karananu-yoga: Focuses on subtle aspects like stages of spiritual progress (Gunsthan), stages of spiritual investigation (Margana Sthan), the nature of karma, and the geography of the universe. It is highly mathematical and requires keen intellect. Examples include Gommatsar Jivakand, Karmakand, Labdhisar, and Trilok-sar.
- Charananu-yoga: Deals with practical conduct, rules for householders and monks, ethical principles, and methods for increasing detachment. It uses clear, understandable language and illustrative examples. Examples include Ratnakarand Shravakachar and Purusharth Siddhi-upay.
- Dravyanu-yoga: Explores the fundamental nature of reality, the six substances (Dravya), seven truths (Tattva), and the distinction between the soul and non-soul (Swapar Bhed Vigyan). It employs logical reasoning and dialectic methods. Examples include Samaysar and Dravya Sangrah.
The importance of studying these Anu-yogas is discussed, with an emphasis on the primary role of Dravyanu-yoga in achieving right faith (Samyagdarshan), followed by Charananu-yoga for righteous conduct.
The section addresses the concern that discussing pure spirituality (Adhyatma) might lead to a decline in outward practices, arguing that it purifies understanding and leads to true conduct, rather than encouraging licentiousness.
Questions are included for further discussion.

Lesson 5: Three Worlds (Page 26-30):

This lesson introduces Acharya Umashwami (Gridh-pichha), author of the foundational "Tattvartha-sutra," also known as "Moksha Shastra."
It explains the Jain cosmology, which divides the universe into three realms:
- Urdhva Lok (Upper World): The abode of heavenly beings (Devas) and celestial mansions.
- Madhya Lok (Middle World): Where humans and many other living beings reside, characterized by numerous continents and oceans. It includes Jambu Dwip, which contains significant features like Mount Sumeru and seven regions (Bharat, Haimaavat, Hari, Videh, Ramyak, Hairanyavat, Airavat). Lord Parshvanath resides in the Videh region.
- Adho Lok (Lower World): The seven hells (Narakas), described as places of intense suffering inhabited by beings who have committed grave sins.
The lesson explains the geographical divisions within Jambu Dwip, the rivers originating from its mountains, and the limitations of human travel beyond the Manushottar mountain.
It details the existence of 52 Jin temples on Nandishwar Dwip where celestial beings perform worship.
The lesson also lists the 16 heavens (Swarga) and other celestial abodes above the Middle World, culminating in Siddhashila, the abode of liberated souls (Siddhas).
A diagram illustrating the structure of Jambu Dwip is provided.
Questions are posed to test comprehension.

Lesson 6: Seven Vices (Page 31-35):

This section focuses on Pandit Banarasidas, a 17th-century poet and spiritual exponent, author of "Ardhakathanak."
It defines "vyasan" (vices or addictions) as being deeply engrossed in any subject, but specifically highlights seven negative ones that lead to suffering and unfortunate rebirths:
1. Jua (Gambling): Both material (betting money) and mental (obsession with winning/losing, associating happiness with success and unhappiness with failure).
2. Mans Khana (Eating Meat): Consuming the flesh of living beings, and more deeply, being attached to the physical body, rejoicing in its strength and lamenting its weakness.
3. Madira Paan (Drinking Alcohol/Intoxicants): Consuming intoxicants and, in a broader sense, being ignorant of one's true self due to delusion.
4. Veshyagaman (Visiting Prostitutes): Engaging in sexual relationships outside of marriage and, internally, being deluded by false intellect, losing one's spiritual identity.
5. Aakhetak (Hunting/Poaching): Killing animals for sport or pleasure, and internally, harming one's own spiritual life through intense passions.
6. Par-nari Raman (Committing Adultery/Seeking Other Women): Engaging in illicit relationships and, internally, neglecting to understand one's own nature and instead focusing on the nature of others.
7. Chori (Stealing): Taking what belongs to another without permission and, internally, desiring what belongs to others with affection (Raag).
The lesson clarifies that these vices are not just external actions but also internal states of mind. The true "vyasan" is considered to be the attachment to passions like Raag, Dvesh, and Moh that cause a forgetfulness of the soul.
It emphasizes that true liberation is impossible without renouncing these vices, and even partial renunciation is encouraged.
Questions are provided for reflection.

Lesson 7: Ahimsa (Non-violence): A Discussion (Page 36-42):

This section introduces Acharya Amritchandra, a highly respected philosopher and commentator on Jain scriptures like Samaysar and Pravachansar.
It focuses on the profound Jain concept of Ahimsa (non-violence), often stated as "Ahimsa Paramo Dharma" (Non-violence is the Supreme Duty).
The discussion highlights that Ahimsa is often misunderstood as merely the absence of physical harm to others. However, Acharya Amritchandra emphasizes the internal aspect of Ahimsa.
The core teaching is that the generation of passions like Raag (attachment), Dvesh (aversion), and Moh (delusion) is the true form of Himsa (violence). Conversely, the absence of these passions is Ahimsa.
Therefore, even actions like lying, stealing, misconduct, and excessive possessiveness (Parigraha) are considered forms of Himsa because they harm the soul's pure state.
The lesson distinguishes between physical violence (Dravya Himsa) and mental violence (Bhava Himsa). It stresses that Bhava Himsa is the root cause of suffering.
While physical acts of violence are acknowledged as Himsa due to their involvement of negligence (Pramad) and passions, the primary focus is on the internal states that generate these actions.
Even the intention to protect (Dayā), if motivated by Raag, is not considered true Ahimsa.
The text clarifies that the distinction between "good" Raag (Shubha Raag) and "bad" Raag (Ashubha Raag) is a matter of worldly convention. From the perspective of ultimate truth (Nishchaya Naya), all Raag is a cause of bondage and thus Himsa.
The ideal is the absence of Raag, Dvesh, and Moh, which leads to true Ahimsa and the ultimate liberation.
Questions are provided to encourage a deeper understanding of Ahimsa.

Lesson 8: Ashtaka Mahaparva (Page 43-45):

This lesson discusses the religious festival of Ashtaka, also known as Ashtalika.
It explains that the festival is celebrated for eight days and occurs three times a year: during Kartik, Phalguna, and Ashadha months, from the eighth day of the lunar fortnight to the full moon.
The festival is dedicated to the worship of the Siddhas (liberated souls). Celestial beings go to Nandishwar Dwip to celebrate this festival, but humans, unable to reach there, perform devotional activities and discussions on spiritual matters locally.
The lesson describes the practice of performing the "Siddhachakra Vidhan" during this period. This involves reciting verses that praise the Siddhas and impart spiritual teachings.
The true purpose of the festival is to foster detachment (Vitaraag Bhav) and spiritual progress, not worldly enjoyment.
The anecdote of Sripal and his seven hundred companions being cured of leprosy through the worship of Siddhachakra is mentioned, but the text emphasizes that the ultimate fruit of worshipping the Siddhas is the attainment of detachment and liberation from the cycle of birth and death, not just the cure of physical ailments.
Questions are posed to assess understanding of the festival.

Lesson 9: Lord Parshvanath (Page 46-50):

This section introduces Kavi Bhuardasji, a significant poet known for his devotional and philosophical verses.
It provides a brief biography of Lord Parshvanath, the 23rd Tirthankara.
His birthplace was Kashi (modern Varanasi), born to King Ashvasena and Queen Vamadevi.
He was born with extraordinary intellect and possessed Avadhijñana (clairvoyance).
Despite being a prince with access to all worldly comforts, he was detached from material pleasures.
A pivotal event in his life was witnessing an ascetic performing penance amidst five fires, with snakes being burnt. Upon investigation, the snakes were found to be half-burnt, and Parshvanath gave them spiritual instruction, leading to their rebirth as Dharanendra and Padmavati. This event deeply impacted Parshvanath, inspiring him to renounce worldly life and become a Digambar monk.
During his asceticism, he faced severe trials and tribulations (Upasarga) from the deity Samvara, who was his enemy from a past life. However, Parshvanath remained steadfast in his meditation, eventually attaining Kevaljnana (Omniscience).
The account of Dharanendra and Padmavati protecting Parshvanath is discussed, with the teacher clarifying that the Tirthankara was already spiritually protected, but these deities had the opportunity to assist.
Lord Parshvanath spent about seventy years preaching the path of self-realization and liberation throughout India.
His teachings emphasized the soul as the source of infinite knowledge and happiness, and true bliss could only be attained through self-understanding and absorption in the soul.
The lesson concludes with his Nirvana (liberation) at Sammed Shikhar (also known as Parasnath Hill), a significant pilgrimage site.
Questions are provided for further study.

Lesson 10: Dev-Shastra-Guru Stuti (Page 51-52):

This is a concluding devotional hymn by the author, Pandit Hukumchand Bharilla.
It praises Dev (the Vitaraag, Sarvagnya, and Hitopadeshi), Shastra (the word of the Vitaraag, expounding the principles of Syaadvaada and Anekaantavaada, leading to self-realization), and Guru (the spiritual preceptors who have realized the inner truth of the scriptures).
The hymn expresses the devotee's journey from ignorance to understanding, recognizing the divine qualities of Dev, the profound wisdom in Shastra, and the guiding role of the Guru.
It emphasizes the importance of believing in the inherent nature of reality as described by the omniscient ones, detaching from worldly pride, and seeking refuge in the path of Vitaraagata (freedom from attachment and aversion).
The concluding lines summarize Dev as the giver of vision, Shastra as right knowledge, and Guru as the mine of right conduct.
Questions are posed for personal reflection on the hymn.

In essence, "Vitrag Vigyana Pathmala - Part 2" is a comprehensive guide to understanding fundamental Jain principles, teachings, key figures, and practices, aiming to guide the reader towards spiritual awakening and liberation.