Adhyatma Vaibhav - Book Summary

Here's a comprehensive summary of the provided Jain text "Adhyatma Vaibhav" by Narendravijay:

The book Adhyatma Vaibhav (Spiritual Grandeur) by Muni Narendravijay, as presented on page 1 of the PDF, delves into the fundamental nature of the soul (Atma) within the Jain philosophical framework.

The text begins by stating that the soul has been transmigrating in the cycle of existence (samsara) since time immemorial. From the perspective of Vyavahar Naya (conventional truth or practical viewpoint), the soul is considered the doer and experiencer of karma. However, from the perspective of Nishchay Naya (ultimate truth or pure viewpoint), the soul is neither the doer nor the experiencer of karma. Instead, the soul's true nature is to delight in its own inherent qualities.

These inherent qualities, referred to as Chatushtay Guna (the four qualities), are described as:

Anant Gyan (Infinite Knowledge)
Anant Darshan (Infinite Perception)
Anant Samarthya (Infinite Power)
Anant Charitra (Infinite Conduct)

The text then addresses the question of how the soul and karma became associated, stating that, much like the union of gold and clay, there is no definable starting point for their relationship; they have been together since Anadi Kal (beginningless time). This relationship is likened to milk and water (Kshirnirvat), implying an inseparable bond in the conventional sense.

However, the author strongly emphasizes that the soul is not incapable of liberation from karmic bondage. Numerous souls have achieved liberation, others are achieving it, and many will continue to do so in the future. From the conventional perspective, the soul is the doer, experiencer, and also the liberator from karma.

Jainism is presented as a Purusharthavadi (philosophy of self-effort) tradition, emphasizing the principle of "Do it yourself, enjoy the fruits yourself." Consequently, the scriptures offer numerous methods for escaping karmic bondage. It is through this very principle that many great souls have transformed from ordinary humans to Mahatmas (great souls), from mortals to divine beings, and from souls to परमात्मा (Supreme Souls). The potential for Supreme Soul power resides within every soul, but it is in a latent state, not yet manifest.

To attain this invaluable spiritual wealth, the text introduces the concept of the Mokshamarga (path to liberation) as defined in the Tattvarthadhigama Sutra by Umaswati. The first verse of the first chapter states: "Samyak Darshan, Samyak Gyan, Samyak Charitraani Mokshamarga"

This is simply explained as:

Samyak Darshan (Right Perception) - Seeing things as they truly are.
Samyak Gyan (Right Knowledge) - Knowing things as they truly are.
Samyak Charitra (Right Conduct) - Adopting righteous behavior.

These three, the Amulya Ratnatray (invaluable trinity of gems), are the true "Adhyatma Vaibhav" and serve as rafts to cross the ocean of worldly existence.

The soul, like a crystal, is inherently pure and spotless. However, by forgetting its true nature and accepting flawed beliefs, its perceptive faculty becomes obscured by the veil of Mithyatva (false belief or delusion). Just as a lamp's light is limited and hidden when covered by a bucket, the soul's infinite rays of perception are veiled by karma. This karmic veil not only obscures the truth but also makes the soul unwilling to see reality. This fundamental flaw leads the soul to be perpetually engrossed in external states (Para Bhav), deviating from its natural state (Swa Bhav) and moving towards unfavorable conditions. The analogy of a bull in an oil mill, working tirelessly but going nowhere, is used to illustrate this cyclical and unprogressive movement driven by ignorance.

The text laments the prevalent state of disharmony caused by this distorted perspective, where individuals aim to rise by bringing others down, seek freedom from worldly troubles by creating them for others, and desire respect by insulting others. The author questions if this is the path of a truly discerning person and highlights the disconnect between words and actions. This "uneven vision" has spread discord in societies, nations, and hearts worldwide.

To escape this disharmony, one must follow the path of Samyak Darshan, which is likened to a place of peace and a jewel that illuminates darkness. Samyak Gyan is defined as knowledge that brings peace and capability to the soul, leading it back to its inherent qualities. Conversely, Mithya Gyan (false knowledge), often born of vanity, plunges the soul into deeper abysses, causing distress and dragging others down with it.

Knowledge should not be pursued for displaying intellect to entertain the masses or to engage in debates. It should not be used to merely impart wisdom to others while failing to internalize its essence. Knowledge that refutes others' viewpoints solely to validate one's own desired object of explanation is also condemned. The text clarifies the concept of 'Naya' (perspective) as a statement that explains a desired object, while a 'Nayaabhas' (fallacious perspective) is one that refutes an undesired object.

Therefore, the spiritual path of knowledge should be utilized in the Jain tradition to benefit both oneself and others. Knowledge that breeds disputes, fosters untimely emotions, or incites anger and animosity is never commendable. The understanding of Samyak Gyan itself requires deep contemplation within the scriptures.

Similarly, Samyak Acharan (Right Conduct) plays a crucial role in life's development, without which progress is impossible. The latter part of page 2 (indicated by "(जीव-रक्षा : सृष्टि-संतुलन . . . 'पृष्ठ 185 का शेष)") begins to discuss the importance of Jiv-Raksha (protection of life) and Srishti-Santulan (ecological balance). It suggests that the interconnectedness of other beings with our lives, their benefits, and the ethical reasons for not harming them for selfish gain should be revealed to people. Providing alternatives and making such literature available at low cost are advocated for fostering an environment of Ahimsa (non-violence).

Furthermore, the text promotes sharing information about vegetarianism experiments conducted globally and encouraging organizations to promote these initiatives actively. Intellectual gatherings and seminars should be held to highlight the importance of non-violent values and the benefits of vegetarianism. Superstitions and misleading beliefs, such as animal sacrifice prevalent in some villages, should be scientifically and logically debunked. A comprehensive program for promoting vegetarianism and the protection of life at all levels should be devised and executed with full force.

The author believes this is the most significant program for the propagation of Jainism and trusts that the Jain community will seriously consider these suggestions to manifest the neglected practical aspect of Ahimsa. The text concludes with a quote attributed to Rajendra Suri, stating that individuals with ingrained bad habits, like a clay pot washed repeatedly yielding only mud, cannot be reformed by even irrefutable logic. It advises to observe worldly conduct without attachment or aversion, remain immersed in equanimity, and be absorbed in one's true self, as this path leads to liberation.