PANDIT JAYCHAND CHHABRA

(Samyat 1795-1881)

Pandit Jaychand Chhabra occupies an important place in the spiritual-minded geniuses of Jaipur. He was born in a village Fagi on the Diggi-Malpura road, thirty miles away from Jaipur. His father was Motiramji Chhabra.

At the early age of eleven he was drawn towards spiritual studies. After some days he came to Jaipur, where he got the company of Pandit Todarmalji and others. He attained spiritual knowledge in the Terapan.th group of Jaipur.

His son, Pandit Nandlal, was also a great scholar. Pandit Jaichandji has himself showered praises on him.

His works are mostly commentaries, which are called Vachnikas. He has also some original works to his credit. Following are some of his important works :

1. Tattvarthasutra Vachanika 2. Sarwarthasiddhi Vachanika

3. Prameya Ratanmala Vachanika 4. Dravya Sangraba Vachanika

5. Samaysar Vachanika 6. Ashta Pahud Vachanika

7. Gyanarnava Vachanika 8. Dhanya Kumar Charit Vachanika

9. Kartikeyanupreksha Vachanika 10. Pad Sangraha. 

The present 'Twelve Wishful Reflections' is his own work. 

TWELVE WISHFUL REFLECTIONS

 1. Transitoriness : From the extra-sensory point of view, the whole universe is constant, but from the manifestation point of view nothing is constant. As such, relegating the manifestation point of view to the background, spiritual experience alone is worth striving for from the psychic point of view.

 2. Forlornness : There are only two shelters in the world. From the spiritual point of view our own pure soul is our refuge and, from external point of view, the five Parmesties are our refuge. This creature, due to delusion, regards other objects as his refuge.

3. Worldly Existence: From the spiritual point of view, delusions, attachments and aversions constitute the world. On account of these inclinations, living beings wander about in the four phases of life.

4. Oneness : From the spiritual point of view our soul is only consciousness. Karma being indifferent cause of different manifestations, soul assumes different alternates. Complete liberation is attained after getting rid of these inclinations.

5. Separateness : Every substance develops in its own existence. None is the creator or the destroyer of the other. When a living being reflects like this, he does not develop attachment for worldly objects and beings.

 6. Impurity : Our soul is perfectly pure. The body, however, is very impure. As such the learned preceptors have ordained us to look into ourselves and not to indulge in any sort of attachment for this impure body.

7. Influx : Spiritually our soul is all consciousness. Impure modifications of the soul are influx feelings, which are to be annihilated.

8. Stoppage of Influx : To be deeply engrossed in our spiritual existence alone is real stoppage of influx. It is associated with careful functioning of the senses, mental, vocal and bodily restraints and abstinence, with the help of which sins are washed off.

9. Shedding of Bondage : Our knowing soul alone is our object of attainment, by reliance whereof, all the old impurities of merits and demerits are annihilated and the soul attains its inherent nature.

 10. Universe : Considering over the functions of the six substances of this universe, we should merge ourselves with our soul. Understanding the spiritual as well as the material aspects of living, we should destroy inclinations towards wrong faith.

 11. Knowledge and Perceptional Sentience : Consciousness is the attribute of the soul. It is not at all difficult to achieve. It is from the material external point of view that it has been called uncommon or difficult to achieve.

 12. Religion : Our soul is a mass of consciousness and perceptional sentience. Its ten forms of compassion, forgiveness etc., and the three gems of Right Faith, Right Knowledge and Right Conduct are all indivisible parts of our soul.

Dr. H.C. Bharill