Vyavar Satya Ane Parmartha Satya - Book Summary

Here's a comprehensive summary of the Jain text "Vyavar satya ane Parmartha Satya" by Punyavijay, based on the provided pages:

The text "Vyavar satya ane Parmartha Satya" (Conventional Truth and Ultimate Truth) by Punyavijay delves into the two fundamental types of truth in Jain philosophy, explaining their nature and the path to their realization.

Core Concept: Two Types of Truth

The author defines truth ("Satya") as speaking, knowing, and experiencing the reality of an object as it truly is. This truth is categorized into two forms:

Vyavar Satya (Conventional Truth): This refers to speaking about things as they are conventionally understood and experienced in the worldly context. It's about accurately describing an object based on sensory perception, hearing, or reading, without distorting its appearance.
- Example: Witnessing a red horse in the forest at noon and then accurately describing it as such when asked.
- Caveat: Even conventional truth can be considered untrue if it leads to harm, such as causing the death of an animal or if spoken in a state of madness. Truth that is contrary to reality is considered untruth.
Parmartha Satya (Ultimate Truth): This is the profound truth that the soul (Atma) is distinct from all other substances like the body, wife, son, friends, wealth, home, etc. It means realizing and constantly being aware that "nothing is mine except the soul." When speaking about other souls, any distinctions made (like gender, lineage, or other formal classifications) are understood to be temporary and for worldly interaction purposes, not reflecting the soul's true, unchanging nature.
- Example: A person speaking about their body, home, wife, or son should be clearly aware that they are distinct from these things and that these things are not truly "theirs."
- Deeper Explanation: When describing historical figures like King Shrenik and Queen Chelan, it's important to remember they were souls, and their relationships (as husband, wife, son, wealth, kingdom) were based on their specific lifetimes and karmic conditions. Speaking with this understanding is Parmartha Satya.

The Interdependence of Truths

The text emphasizes that it's not possible to speak Parmartha Satya without first understanding and engaging with Vyavar Satya.

The Role of Delusion (Mohaniya Karma)

Untruth (Asatya) is spoken due to afflictions like anger, pride, deceit, greed, laughter, attachment, aversion, sorrow, fear, and ignorance. These afflictions are part of "Mohaniya Karma" (delusion-producing karma), which has a very long duration in terms of its karmic lifespan. Until Mohaniya Karma is eradicated, other karmas like knowledge-obscuring karma cannot be fully destroyed. While listed later in karmic order, Mohaniya Karma is considered foundational because it's the root of worldly attachment and aversion, driving the cycle of rebirth.

Overcoming Afflictions and Achieving Parmartha Satya

Despite its power, Mohaniya Karma is not insurmountable. Just as experience-producing karma (Vedaniya Karma) must be experienced to be nullified, Mohaniya Karma can be overcome through "Vipaksha Bhavana" (contemplating opposing sentiments).

Specific examples:
- Anger can be overcome by forgiveness.
- Pride by humility.
- Deceit by straightforwardness.
- Greed by contentment.
These virtues, practiced through contemplation, weaken the Kashayas (passions) and Nekaśāyas (minor passions), making them ineffective.

The Meaning of "Muni" and Silence

The term "Muni" (ascetic) signifies one who speaks with thoughtful consideration, adhering to truth. More precisely, it means not speaking unnecessarily. Even speaking the truth about things as they are, without attachment, aversion, or ignorance, constitutes true silence. Great souls like the Tirthankaras adopted this thoughtful approach, and Lord Mahavir, who observed silence for twelve and a half years, achieved omniscience by shedding Mohaniya Karma through such profound contemplation.

The Obstacle to Liberation

The author states that many speak Vyavar Satya but rarely achieve Parmartha Satya, which is why the cycle of worldly existence persists. Through practice after attaining right faith (Samyaktva), one can begin to speak Parmartha Satya, and with further practice, this becomes a natural state of awareness.

Other Forms of Untruth

Untruth also includes:

Deceit.
Betrayal.
Creating false documents.
Pretending to perform austerities or devotional practices for self-interest, which are merely outward displays.

Complete Parmartha Satya and Right Faith

Only with the attainment of pure and unbroken right faith (Samyakdarshan) can one speak Parmartha Satya completely. This means acting and speaking with the understanding that other substances are distinct from the soul. For instance, understanding the reason why something is described as eternal is key to speaking the truth about it.

Divisions of Vyavar Satya

Vyavar Satya can be divided into two types:

Sarvatha Prakare (Completely): This is generally practiced by fully renounced ascetics (Muni) who, with an inclination towards Parmartha Satya, speak only pleasant and beneficial truths.
Deshthi (Partially): Householders, even if they have a detachment from the world, may adhere to a rule of speaking truth partially due to past karma or other circumstances.

Five Main Areas for Partial Truthfulness (Deshthi Vyavar Satya)

Individuals observing partial truthfulness should focus on the following five gross areas:

Regarding humans (human relationships): Truthfulness in matters concerning individuals.
Regarding animals: Truthfulness in matters concerning animals.
Regarding land: Truthfulness in matters concerning land.
Witness testimony and deposits: Truthfulness in giving evidence or safeguarding deposits.
Trust and entrusted items: Truthfulness regarding items entrusted to one's care based on trust.

The Underlying Principle

In speaking these truths, the rule is to always keep Parmartha Satya in mind and to represent things as they truly are. Adhering to this principle, which aligns with the teachings of truth, is beneficial in both this world and the next.