Vitrag Vigyana Pathmala 3

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Book Title: Vitrag Vigyana Pathmala 3 Author: Hukamchand Bharilla Publisher: Todarmal Granthamala Jaipur

This book is the third part of the "Vitrag Vigyana Pathmala" series, aiming to impart knowledge about Jain philosophy and practices. It comprises several lessons authored by various scholars, covering a range of essential Jain concepts.

Here's a breakdown of the key lessons and their themes:

• Lesson 1: Siddh Pujan (Worship of the Siddhas): This section details the ritual of worshiping the Siddhas, the liberated souls. It includes mantras and verses for offering water, sandalwood, unbroken rice, flowers, food offerings, lamps, incense, and fruit. The verses poetically explain the significance of each offering as a means to overcome worldly desires and attachment, leading to the ultimate refuge in the Siddhas.

• Lesson 2: Pujavidhi aur Phal (Worship Procedure and its Fruit): This lesson, presented as a dialogue, clarifies the nature of worship in Jainism.

  • Who is worshipped? The true "Ishthadev" (beloved deity) is one who has attained perfect knowledge and happiness by eradicating delusion, attachment, and aversion – namely the Arihants and Siddhas, who are masters of the four infinite qualities. Scriptures that expound the path of the Vitarag (the non-attached) and Vitarag saints (Digambar ascetics) are also considered worthy of worship.
  • Purpose of Worship: Learned individuals worship out of natural devotion, not for worldly gains. True worship leads to detachment from sensory pleasures and afflictions. While devotion may result in good karma and worldly benefits, these are not the primary goal for the enlightened. The real benefit is protection from worldly desires and afflictions.
  • Procedure: Worship involves purification, wearing clean clothes, and offering pure substances with concentration in a Jain temple before the Jina idols.
  • Purity of Materials: Worship materials must be free from living beings and purified (Prashuk dravya), such as grains, dried fruits, nuts, and purified water.
  • Essence of Worship: The internal disposition (bhava) is paramount. Worship can be performed with various levels of material offerings or even without them, depending on one's capacity.

• Lesson 3: Upyog (Utilisation/Consciousness): This lesson, based on Acharya Umaswami's Tattvartha Sutra, explains the concept of "Upyog," which is the characteristic of the soul.

  • Upyog as the Soul's Nature: Upyog is defined as the state of awareness or consciousness related to the soul. It is the defining characteristic of the soul, differentiating it from non-living matter.
  • Two Main Types of Upyog:
    1. Darshanopayog: Characterized by a general perception or glimpse of things (nirakar jhalak).
    2. Jnanopayog: Characterized by the distinct knowledge of self and non-self substances with their specific attributes.
  • Types of Darshanopayog: Chakshudarshan (vision with eyes), Achakshudarshan (perception through other senses and mind), Avadhedarshan (subtle vision), and Kevaldarshan (omniscience perception).
  • Types of Jnanopayog: Matijnana (sensory and mental knowledge), Shrutajnana (knowledge from scriptures or verbal testimony), Avadhiprana (clairvoyance), Manahparyaya-jnana (telepathy), and Kevaljnana (omniscience). It also briefly mentions corrupted forms: Kumati (wrong sensory/mental knowledge), Kushrut (wrong scriptural knowledge), and Kuavadhi (wrong clairvoyance).

• Lesson 4: Griheet, Agrigriheet Mithyatva (Acquired and Unacquired False Belief): This lesson, based on Pandit Daulatramji's "Chhahdhala," explains the concept of Mithyatva (false belief) and its two forms.

  • Mithyatva: It is the incorrect faith in the seven fundamental Jain tattvas (soul, non-soul, influx, bondage, stoppage, dissipation, and liberation). It is divided into Mithyadarshan (false belief), Mithyajñana (false knowledge), and Mithyacharitra (false conduct).
  • Unacquired Mithyatva (Agrigriheet Mithyatva): This is the innate, beginningless false belief that identifies the self with the body, senses, and worldly attachments.
  • Acquired Mithyatva (Griheet Mithyatva): This arises from following wrong deities, scriptures, and preceptors.
  • Mithyajñana and Mithyacharitra: Similar distinctions apply to false knowledge and false conduct, where "unacquired" is inherent ignorance, and "acquired" stems from misleading teachings.
  • Unrighteousness (Adharma): Actions driven by attachment and aversion, causing harm to living beings, are considered unrighteous (kudharma).

• Lesson 5: Hun Kon Chhu? (Who Am I?): This philosophical lesson delves into the fundamental question of self-identity.

  • Beyond Superficial Identities: It challenges common identifications like "I am a child," "I am young," "I am male/female," "I am wealthy," or "I am learned." These are seen as temporary conditions or external associations.
  • The True Self (Soul/Atma): The true "I" is the eternal, unchanging, conscious, knowledge-blissful soul (Atma). It is distinct from the body, mind, speech, emotions (kashayas), and even from momentary states of knowledge.
  • Unity in Diversity: Just as regional identities shouldn't overshadow national identity, the awareness of being the soul should transcend all other worldly identifications.
  • The Nature of the Soul: The soul is described as pure, indivisible, and possessing infinite qualities. It is the object of internal introspection, not external perception or sensory knowledge. The ultimate realization of "I am the soul" is the true answer to the question "Who am I?".

• Lesson 6: Gyani Shravakna Bar Vrat (The Twelve Vows of a Knowing Householder): This lesson details the twelve vows undertaken by a Jain householder who has attained right faith (Sammyagdarshan).

  • Vows: These are categorized into:
    • Five Anu-vratas (Minor Vows): Ahimsanu-vrata (non-violence), Satyana-vrata (truthfulness), Achoryanu-vrata (non-stealing), Brahmacharyanu-vrata (celibacy/chastity), and Parigrah Parimanana-vrata (limitation of possessions).
    • Three Guna-vratas (Augmenting Vows): Di-vrata (limitation of direction), Desh-vrata (limitation of time), and Anartha-danda-vrata (abstinence from purposeless harm and sinful activities).
    • Four Shiksha-vratas (Training Vows): Samayika (equanimity), Propodh-opavasa (fasting on specific days), Bhogopabhog Parimanana-vrata (limitation of consumable and enjoyable things), and Atithi-samvibhaga-vrata (charity to the deserving).
  • Emphasis on Bhava (Inner Attitude): The vows are not merely external actions but are characterized by the internal renunciation of violence, falsehood, stealing, misconduct, and excessive possession. The essence of non-violence, for instance, lies in the absence of anger, pride, deceit, and greed (kashayas).

• Lesson 7: Mukti no Marg (The Path to Liberation): Based on the writings of Acharya Amritchandra, this lesson explains the path to Moksha (liberation).

  • The Goal of Liberation: Liberation is complete freedom from suffering and all forms of agitation (akulata).
  • The Path: The path to liberation is the unified practice of Samyagdarshan (Right Faith), Samyagjnana (Right Knowledge), and Samyakcharitra (Right Conduct), collectively known as the Ratnatraya (Three Jewels).
  • Primacy of Right Faith: Right Faith is the foundational step, as it enables right knowledge and right conduct to become truly beneficial. Without right faith, even knowledge and virtuous actions are considered erroneous.
  • Attaining Right Faith: It involves understanding the true nature of the seven tattvas through study and cultivating a belief in the soul as distinct from external substances and states.
  • Right Knowledge: It is the accurate knowledge of the soul and other tattvas, free from doubt, error, and indecision.
  • Right Conduct: It is the state of being absorbed in the pure nature of the soul, free from all attachments, aversions, and worldly activities.
  • Liberation vs. Heavenly Abodes: The Ratnatraya leads directly to liberation (Moksha), not to heavenly abodes (Swarga). While good actions performed with some attachment can lead to heavenly births, true liberation is achieved through complete detachment, which is the essence of the Ratnatraya. The "offense" of pure intention (shubh-opayoga) in ascetics can lead to favorable rebirths, but the Ratnatraya itself is the direct cause of liberation.

• Lesson 8: Nishchay ane Vyavahar (Nishchaya and Vyavahar - Ultimate and Conventional Truth): Based on Pandit Todarmalji's "Moksha Marg Prakashak," this lesson clarifies the crucial distinction between Nishchaya (ultimate truth) and Vyavahar (conventional truth) in Jainism.

  • Nishchaya Naya (Ultimate Truth): This refers to the accurate, direct, and unadulterated description of reality, focusing on the intrinsic nature of substances. For example, calling the soul, the soul.
  • Vyavahar Naya (Conventional Truth): This refers to descriptions that are true in a conventional sense, often using indirect means, metaphors, or focusing on causal relationships and temporal aspects. It is considered "unreal" (abhutaartha) from an ultimate perspective because it doesn't represent the fundamental essence. For example, calling a clay pot a "pot" rather than simply "clay."
  • Application to Moksha Marg: The direct experience of the pure soul is the Nishchaya Moksha Marg. Practices like vows, austerities, and conduct are the Vyavahar Moksha Marg, as they are supportive means, not the ultimate goal itself.
  • Importance of Understanding: While Vyavahar is not to be discarded entirely (as it is necessary for teaching and understanding), the ultimate truth (Nishchaya) should be believed in and sought after. Relying solely on Vyavahar can lead to misconceptions and even Mithyatva. The true path involves understanding both but ultimately prioritizing and realizing the Nishchaya perspective.

• Lesson 9: Dashalakshan Maha Parva (The Great Festival of Ten Virtues): This lesson explains the significance of the Dasalakshan Dharma, the ten cardinal virtues of Jainism, which are observed during a significant festival.

  • The Ten Virtues: As per Tattvartha Sutra, these are: Uttam Kshama (Supreme Forbearance), Uttam Mardav (Supreme Humility), Uttam Arjava (Supreme Straightforwardness), Uttam Shaucha (Supreme Purity), Uttam Satya (Supreme Truth), Uttam Sanyam (Supreme Self-Control), Uttam Tapa (Supreme Austerity), Uttam Tyaga (Supreme Renunciation), Uttam Akinchanya (Supreme Non-possession), and Uttam Brahmacharya (Supreme Chastity).
  • Nishchaya and Vyavahar of the Virtues: Each virtue has two aspects:
    • Nishchaya (Ultimate): The inherent, innate quality of the soul, like being eternally forbearing, humble, pure, etc. This is the unadulterated spiritual state.
    • Vyavahar (Conventional): The practical manifestation of these virtues in conduct, such as controlling anger, pride, deceit, greed, and engaging in acts of charity, fasting, and self-control. These are considered supportive actions and lead to merit.
  • Progression: While the ultimate virtues are inherent to the soul, their practical expression is cultivated through spiritual discipline. Ascetics (munis) achieve higher degrees of these virtues due to their intense practice.

• Lesson 10: Balbhadra Ram (Balarama and Rama): This lesson, presented in a Q&A format, clarifies the identity of Lord Rama and Balarama within the Jain context.

  • Divine Status: Rama and Balarama are revered as liberated souls (Siddhas) who attained Moksha from Mangitagiri. They are not considered mere mythological figures but highly realized beings.
  • Identity of "Vanaras" and "Rishis": The text explains that figures like Hanuman, Sugriva, Nal, and Neel were not literal monkeys and bears but highly accomplished individuals from noble lineages. Their "animal" names were derived from their family or clan names. Similarly, Ravana, often depicted as a Rakshasa, was a powerful king.
  • Rama's Life and Spiritual Journey: The lesson recounts Rama's life, including his birth, marriage to Sita, exile, the abduction of Sita by Ravana, the war with Ravana, and his eventual return to Ayodhya. It highlights that Rama, through his spiritual pursuit, attained omniscience and liberation. The narrative emphasizes that even in worldly events, the underlying theme is the soul's journey and the pursuit of spiritual truth.

• Lesson 11: Samaysara Stuti (Praise of Samaysara): This lesson is a poetic tribute to the "Samaysara," a fundamental Jain scripture authored by Kundakundacharya.

  • Significance of Samaysara: The scripture is praised for its profound spiritual content, its ability to dispel worldly delusion, and its guidance towards liberation. It is described as a "life-giving river" of nectar (truth), captured by Kundakundacharya for the benefit of seekers.
  • Dual Nature of Truth: The praise highlights the "Nishchaya" (ultimate) nature of Samaysara as a text that cuts through all conventional distinctions and dualities, leading to the ultimate reality.
  • Impact on the Seeker: Reading or understanding Samaysara brings detachment from worldly pleasures and accelerates the soul's journey towards its true nature. It is considered the true path to liberation, offering solace and guidance.

In essence, "Vitrag Vigyana Pathmala 3" aims to systematically guide the reader through key Jain philosophical concepts, from the worship of liberated souls and the nature of consciousness to the path of liberation and the understanding of right faith, knowledge, and conduct, all within the framework of the ultimate and conventional truths.