Vitrag Vigyana Pathmala 2 - Book Summary

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Book Title: Vitrag Vigyana Pathmala 2 Author(s): Hukamchand Bharilla Publisher: Todarmal Granthamala Jaipur

This book, "Vitrag Vigyana Pathmala 2," is a Jain educational text designed for personal and private use, focusing on core Jain principles and practices. It appears to be a multi-chapter guide, with each chapter introducing key concepts and figures within Jainism.

Chapter 1: Upasana (Dev, Shastra, Guru Pujan - Worship of the Divine, Scriptures, and the Guru)

This chapter initiates the reader into the devotional aspect of Jainism through the practice of Pujan (worship). It begins with a stavan (hymn) praising Dev (the Divine), Shastra (scriptures), and Guru (the enlightened ones).

The Divine (Dev): The text emphasizes that the true Divine is characterized by Vitraagta (non-attachment, freedom from passions) and Sarvajnyata (omniscience). The Jinvani (teachings of the Jinas) is described as a source of true understanding, illuminated by the light of Kevalgyan (absolute knowledge). The concept of the Divine is not tied to a specific deity but to the qualities of perfection.
Scriptures (Shastra): The Shastra is the word of the Divine, which upholds the path of right faith, knowledge, and conduct. It is described as uncontradictory and leading away from wrong paths.
Guru: The Guru is revered as one who embodies the teachings of the scriptures and leads others on the path of liberation. They are characterized by detachment, renunciation, and deep absorption in knowledge and penance.
The Pujan Ritual: The chapter then details the ritualistic worship using various offerings:
- Water (Jal): To wash away the "dirt of mithyadarshan" (delusion, false belief).
- Sandalwood (Chandan): To destroy the kashaya (passions) of krodh (anger) and find inner coolness.
- Unbroken Rice (Akshat): To eliminate maan (pride) and attain the unshakeable treasure of the self.
- Flowers (Pushpa): To eradicate maya (deceit, illusion) and cultivate sincerity.
- Food Offerings (Naivedya): To overcome lobh (greed) and attain the nectar of true contentment.
- Lamp (Deep): To destroy the darkness of agyana (ignorance) and ignite the inner lamp of Kevalgyan.
- Incense (Dhup): To eliminate vibhav parinati (perverse states of mind) and burn away external attachments.
- Fruit (Phal): To attain moksha (liberation) by breaking the illusion of worldly possessions.
- Offering (Arghya): To achieve the anarghya pad (invaluable state) of Arhant (a perfected being).
Barah Bhavana (Twelve Reflections): The chapter also includes verses reflecting on the "Twelve Reflections," which are core to understanding the transient nature of the world and the self. These include reflections on: impermanence (anityata), helplessness (asharan), the cycle of existence (sansaar), singularity (ekatva), otherness (anyatva), impurity (ashuchi), influx of karma (aasrav), cessation of karma (sanvar), shedding of karma (nirjara), the cosmos (lok), religion (dharma), and the difficulty of attaining right knowledge (bodhi-durlabh).

Chapter 2: Dev, Shastra, Guru

This chapter elaborates on the definitions and qualities of the Divine, Scriptures, and Guru, often through a dialogue between Subodh and Prabodh.

The Divine (Dev): A true Divine is Vitraag (free from passions like attachment and aversion), Sarvajna (all-knowing), and Hitopadeshi (one who gives beneficial teachings). Vitraag beings are free from eighteen fundamental faults and have conquered all desires. Sarvajna beings know everything past, present, and future simultaneously. Their teachings are true and beneficial because they are free from ignorance and ill will.
Scriptures (Shastra): The Shastra is the utterance of the Divine. It propagates Vitragta and presents the essence of reality without contradiction. Studying the Shastra helps one avoid wrong paths and find the right way.
The Guru: The true Guru is a Nirgranth (a monk who is free from possessions) who embodies the teachings of the Divine. They are characterized by detachment from worldly desires, constant absorption in self-contemplation and study, and are knowledgeable in the scriptures. While a teacher (master sahib) is a vidya-guru (guru of knowledge), the revered Guru in Jainism is a naked, self-realized monk.
Qualities of a Guru: They are deep knowers of the Divine's teachings, absorbed in self-meditation and study, free from all worldly possessions and desires. They possess self-knowledge, and their external conduct aligns with the scriptures.
Purpose of Worship: Worship is performed not to ask for worldly favors but to emulate the qualities of the Divine, Scriptures, and Guru, and to attain a similar spiritual state.

Chapter 3: Mistakes Regarding the Seven Tattvas (Essences)

This chapter focuses on the incorrect understandings of the seven fundamental Jain principles (tattvas) and how these errors prevent the attainment of samyagdarshan (right faith).

Living Beings (Jiva) and Non-Living Matter (Ajiva): The primary mistake is identifying the soul (Jiva) with the physical body (Ajiva). The soul's nature is knowledge and perception, while the body is material and subject to change. The soul mistakenly believes itself to be beautiful or ugly based on the body's appearance, identifies with offspring and possessions, and considers its existence tied to the body's birth and death. Mistaking the non-living for the living (Jiva) or the living for the non-living (Ajiva) is a fundamental error.
Influx of Karma (Asrava): Deluding oneself into thinking that passions like attachment and aversion are sources of happiness is a mistake. Even favorable inclinations (shubha raag) that lead to the accumulation of merit are considered a cause of bondage.
Bondage (Bandha): Developing attachment to the fruits of good karma and aversion to the fruits of bad karma is a mistake. Both good and bad karma bind the soul to the cycle of existence.
Cessation of Karma (Samvara): Mistakenly believing that self-knowledge and detachment are difficult or painful is an error. True self-knowledge and detachment are joyful and lead to liberation.
Shedding of Karma (Nirjara): Considering the fulfillment of desires as happiness and the absence of desires as unhappiness is a mistake. The true bliss lies in the absence of desires, achieved through self-knowledge.
Liberation (Moksha): Imagining that the happiness in liberation is similar to worldly pleasures and not recognizing the true, unperturbed happiness of liberation is a mistake.

Chapter 4: Four Anuyogas (Categories of Jain Literature/Teaching)

This chapter introduces the four anuyogas (classifications of Jain teachings) and their respective purposes and texts.

Prathamanuyoga: Deals with stories and narratives of great souls, illustrating the consequences of virtue and vice. It aims to instill interest in religion, even if through stories, and ultimately guides towards detachment. Examples include Puranas and biographical accounts.
Karananuyoga: Focuses on mathematical and cosmological descriptions, such as the stages of spiritual progress (gunasthanas), the different realms of existence (margaṇasthanas), the structure of the universe, and the workings of karma. Texts like Gommatasara Jivakanda, Gommatasara Karmakanda, Labdhisara, and Trilokasara belong to this category, often involving complex calculations.
Charananuyoga: Deals with the conduct and practices of householders and ascetics, emphasizing ethical principles and guidelines for behavior. It aims to guide individuals towards virtuous actions and detachment. Ratnakaranda Shravakachara and Purusharthasidhyupaya are examples.
Dravyanuyoga: Focuses on the philosophical aspects of Jainism, explaining the nature of the six substances (dravyas), the seven tattvas, and the distinction between the self and the non-self (swa-para bhedavigyan). It emphasizes the inner disposition and is based on logical reasoning and dialectics (nyaya). Samaysara and Dravyasangraha are prime examples.
Importance of Study: The chapter stresses that the ultimate goal is Vitraagta, and all anuyogas serve this purpose in different ways. While stories might appeal to the masses, the deeper philosophical understanding from Dravyanuyoga is crucial for true spiritual progress.

Chapter 5: Three Worlds (Lok)

This chapter explains the Jain cosmology, the structure of the universe as divided into three realms.

Adholoka (Lower World): Consists of seven hellish realms, each below the other, characterized by suffering and inauspicious conditions.
Madhyaloka (Middle World): The realm where humans and animals reside, comprising countless continents and oceans. Jambu island, with Mount Meru at its center and seven regions, is the main focus.
Urdhvaloka (Upper World): Contains heavens and higher celestial realms, culminating in the Siddhashila (abode of liberated souls).

The chapter highlights that Videh Kshetra in the Madhyaloka is where beings like Lord Simandhar Swami reside, and the path to reach there is described as being blocked by mountains and rivers.

Chapter 6: The Seven Vices (Sapt Vyasan)

This chapter discusses the seven major vices that hinder spiritual progress and lead to suffering.

The Seven Vices:
1. Gambling (Jua): Involves betting money or possessions, with an eye on winning or losing, or finding happiness/sadness in the outcome of games.
2. Eating Meat (Mans): Consuming the flesh of living beings.
3. Drinking Alcohol (Madira): Intoxication from substances like alcohol, bhang, etc.
4. Prostitution/Adultery (Dara/Paranari): Engaging with prostitutes or with women who are not one's spouse.
5. Hunting (Akhetak): Cruelly killing animals for pleasure.
6. Stealing (Chori): Taking what is not given.
7. Illicit Sexual Relations (Parastri Ramaan): Engaging in sexual acts with another's wife or women other than one's own.
Subtle Vices (Bhav Vyasan): The text also explains the subtler, internal aspects of these vices, such as attachment to the body (false meat consumption), attachment to the outcome of games (false gambling), intoxication of delusion (false alcohol), attachment to impure thoughts (false prostitution), harming one's own spiritual essence (false hunting), coveting others' possessions (false stealing), and attachment to external doctrines (false relation with another's wife).
Renunciation: The chapter emphasizes the necessity of renouncing these vices to attain right faith and true happiness. Cultivating a love for the self's nature naturally leads to the abandonment of these vices.

Chapter 7: Ahimsa - A Discussion

This chapter, based on Acharya Amritchandra's Purusharthasidhyupaya, delves into the profound meaning of Ahimsa (non-violence).

True Meaning of Ahimsa: The prevalent understanding of Ahimsa often focuses on not harming others externally. However, the true Ahimsa lies in the absence of internal passions like anger, pride, deceit, and greed (raag, dvesh, moh). The origin of these passions is considered violence (himsa), and their absence is Ahimsa.
Internal vs. External Violence: Lies, theft, lust, and possession are considered forms of violence because they harm the pure states of the soul. While external violence is also condemned, the emphasis is on the internal cause.
Detachment from External Actions: Even if external actions that cause harm are avoided, if internal passions remain, true Ahimsa is not achieved. However, for the sake of purifying internal states, external objects and actions associated with violence should be renounced.
Types of Violence:
- Dravya Himsa (Material Violence): The actual killing or harming of living beings.
- Bhava Himsa (Mental/Passionate Violence): The internal passions and intentions that lead to violence.
Passions as Violence: Acharya Amritchandra asserts that any form of passion, whether considered "good" (e.g., attachment to beneficial practices) or "bad," is fundamentally violence because it is a cause of bondage. While mild passions might be considered milder forms of violence, they are still passions. True Ahimsa is the complete absence of passions.
Renunciation for Purity: Even if one cannot completely renounce external actions associated with violence, partial renunciation is necessary. Mistaking passions for virtue is considered a greater violence.

Chapter 8: Ashtahnikka

This chapter explains the significance of the Ashtahnikka festival, a major Jain observance.

Meaning of Ashtahnikka: It is an eight-day festival, celebrated three times a year (Kartik, Phalgun, and Ashadh Sudhi Ashtami to Purnima).
Significance: It is a period of increased religious observance, penance, worship, and philosophical discussion, aimed at cultivating Vitraagta (non-attachment).
Nandishwar Dwipa: During this time, celestials journey to Nandishwar Dwipa to worship the 52 unfabricated Jin temples there.
Siddhachakra: Jain followers on Earth perform Siddhachakra Vidhana, which involves worshipping the liberated souls (Siddhas) and listening to discourses on the path to liberation.
Purpose: The true purpose of the festival is not mere worldly pleasure but spiritual growth and the cultivation of self-discipline and detachment, ultimately aiming to attain the state of the Siddhas.

Chapter 9: Lord Parshvanatha

This chapter provides a biographical sketch of Lord Parshvanatha, the 23rd Tirthankara.

Life and Teachings: Born in Kashi (Varanasi) to King Ashvasena and Queen Vamadevi, Parshvanatha was destined for greatness. Even as a prince, he was detached from worldly pleasures.
Turning Point: A pivotal event involved witnessing a sage performing panchagni tap (fire penance) with a pair of snakes burning in the fire. Parshvanatha, through his avadhi-gyana (clairvoyance), learned that the snakes were his maternal relatives suffering due to past karma. He intervened, saving them. This event deeply impacted him, leading him to renounce worldly life and become a monk.
The Snake Incident and Dharanendra-Padmavati: The saved snake couple, suffering from burns, were reborn as the serpent deities Dharanendra and Padmavati. Later, when Parshvanatha was meditating, a demon named Samvara inflicted hardships upon him. Dharanendra and Padmavati, remembering their past connection, came to protect Parshvanatha.
Kevalgyana: Lord Parshvanatha attained Kevalgyana (absolute knowledge) at Ahikshetra, and the divine knowledge bestowed upon him revealed the truth of existence and the path to liberation.
Sermons and Nirvana: He preached for about seventy years, emphasizing self-discipline and the soul's inherent potential for infinite knowledge and happiness. He attained Nirvana at Sammet Shikhar.
Legacy: The text highlights that the railway station "Parshvanath" and "Parasnath Hill" are named after him, as Sammet Shikhar is a significant Jain pilgrimage site.

Chapter 10: Dev, Shastra, Guru (Continued)

This final chapter revisits the worship of Dev, Shastra, and Guru, with a personal reflection on the author's understanding.

Recognizing the True Dev: The author expresses a personal realization of not having truly understood the Divine, initially relying on them for worldly happiness. They now understand that the Divine is Vitraag and self-sufficient, and their teachings are based on the inherent nature of reality.
Understanding the Shastra: The author realizes that the scriptures explain the true nature of reality, as expounded by the omniscient ones, through the principles of Syadvada and Anekanta. Initially mistaking attachment for religion, they now understand that Vitraagta is the true religion, and any attachment is considered mithyadarshan (false belief).
Revering the Guru: The author expresses deep respect for Gurus who have understood the inner essence of the Divine's teachings. They are described as living embodiments of detachment, constant contemplation, and adherence to the 12fold vows. The author aspires to follow their footsteps.
The Three Pillars: The chapter concludes by reiterating that the Divine provides the vision, the scriptures the right knowledge, and the Gurus the exemplary conduct, and reveres all three with deep contemplation.

Overall, "Vitrag Vigyana Pathmala 2" serves as an introductory text to fundamental Jain doctrines, devotional practices, and the lives of key figures, aiming to guide the reader towards self-understanding and spiritual liberation.