Adhyatma Vicharna

This document is a comprehensive summary and analysis of the Jain text titled "Adhyatma Vicharna" (Spiritual Contemplation), authored by Sukhlal Sanghvi and translated by Shantilal Manilal Shastracharya. Published by Gujarat Vidyasabha, this work is based on three lectures delivered by Pandit Sukhlalji.

The book is presented as the "fruit of three phases" (Page 6), referring to the author's stages of listening (Shravana), contemplation (Manana), and meditative absorption (Nididhyasana). The author humbly acknowledges that these lectures do not represent the highest realization but rather a "perceptual category" of thought, subject to further refinement.

The core themes of the three lectures are:

1. The Nature of the Self (Ātmatattva): This lecture delves into the evolution of thought regarding the self across various Indian philosophical traditions. It traces the concept from early Vedic hymns to the Upanishads, Jain Agamas, and Buddhist Pitakas. The author explores different definitions and processes for understanding the self, attempting to find logical coherence among them. Key aspects discussed include:

   • The Self as distinct from material elements: A common thread in Indian philosophies is the acceptance of a self that is not derived from inert or material substances like nature or atoms, but is inherently a conscious entity.
   • Historical development of the concept: The author examines how the discussion of the self evolved, noting the more explicit discussions in later texts compared to the ancient Vedic hymns.
   • Various theories of the self: The text reviews different views, such as the body being the self, senses being the self, mind being the self, or prana (life force) being the self. It also contrasts theistic and atheistic viewpoints prevalent in ancient India, referencing Panini's grammar for historical context.
   • The emergence of Ātman from different philosophical schools: The lecture details the development from early naturalistic and spontaneously existing soul theories to the more established systems like Sāṁkhya (nature-dependent soul) and Jainism (self-existent soul). It highlights the Samkhya's transition from monism to dualism and the development of concepts like Purusha and Prakriti.
   • The debate between monism and dualism: The author discusses how different schools reconciled the apparent differences between the material world and conscious beings, leading to monistic (e.g., Vedanta's Brahman) and dualistic (e.g., Jainism's Jiva and Ajiva, Samkhya's Purusha and Prakriti) perspectives.
   • The concept of rebirth and karma: The foundational role of rebirth and karma in shaping the understanding of the soul and its journey is discussed.
   • The evolution towards liberation (Moksha): The lecture traces the progression from aiming for heavenly realms to the ultimate goal of liberation, highlighting the shift in focus from merit-based rewards to transcending the cycle of birth and death.
   • The Buddhist perspective on the self (Anātman): The author clarifies that while Buddhism rejects the notion of a permanent, unchanging self ("ātman"), it doesn't deny the continuity of consciousness or the cycle of rebirth, which is central to its philosophy. They argue that Buddhism is ultimately a form of "consciousness-centric" philosophy.

2. The Nature of the Supreme Self (Paramātmatattva): This lecture shifts focus to the concept of the Supreme Being or God. It explores the long and complex journey of human thought in understanding this ultimate reality. Key points include:

   • The evolution of the concept of God: The human mind's understanding of the divine has progressed through stages of external worship of natural forces, polytheism, henotheism (worship of one supreme deity among many), monotheism, and finally to monism (the ultimate reality being one, non-dual principle).
   • The role of the Divine in creation and morality: The concept of God as the creator, sustainer, and dispenser of justice (karma) is examined in various traditions.
   • The shift from anthropomorphic deities to abstract principles: The lecture highlights the movement from worshipping deities with human-like attributes to understanding the ultimate reality as an impersonal, all-pervading principle (Brahman).
   • Vedic traditions: The lecture details the evolution from nature worship in the Rigveda to the concept of Brahman in the Upanishads, the One God in the Brahmanas, and the diverse interpretations within Vedanta schools (Shankara's Advaita, Ramanuja's Vishishtadvaita, Madhva's Dvaita, Vallabha's Shuddhadwaita).
   • Jain and Buddhist perspectives: In contrast to Vedic traditions, Jainism and Buddhism do not posit a creator God. Their focus is on the liberated soul (Ātmā or Jiva in Jainism, Arhat/Buddha in Buddhism) as the ultimate ideal, attainable through self-effort and spiritual discipline. The concept of "Paramātmā" in these traditions refers to the state of liberation or the perfectly purified soul, rather than a separate divine entity.
   • The relationship between the individual soul (Jiva) and the Supreme Self (Paramātmā): The lecture discusses various views on how the individual soul relates to the Supreme Being, ranging from identity (Advaita) to distinct existence within the divine (Vishishtadvaita, Dvaita) or the individual soul achieving the state of "Paramātmā" through liberation (Jainism, Buddhism).
   • The concept of liberation (Moksha/Nirvana) and its different interpretations: The text outlines the varied understandings of the state of liberation across different traditions, including the nature of the liberated soul's existence, its location, and the process of achieving it.

3. Spiritual Sadhana (Adhyātma Sādhana): This lecture focuses on the practical aspects of spiritual practice and the path to liberation. Key points include:

   • The Four Noble Truths (Catur-vidha Heya): The fundamental principles of spiritual practice, common to Vedic, Buddhist, and Jain traditions, are presented as: Suffering (Heva), the Cause of Suffering (Hevahetu), the Cessation of Suffering (Hana), and the Path to the Cessation of Suffering (Hanopaya). These are likened to the principles of medicine: disease, cause of disease, health, and medicine.
   • The root cause of suffering (Avidyā): The lecture identifies ignorance (Avidyā) or misconception about the true nature of the self as the primary cause of suffering and the cycle of rebirth. Different traditions use terms like Moha, Mithyādarśana, or Klesha to denote this fundamental ignorance.
   • The path to overcoming ignorance: The solution lies in acquiring true knowledge (Vidyā) or right understanding, which dispels ignorance and its consequences like attachment, aversion, and ego. This knowledge is attained through various practices like meditation, self-inquiry, ethical conduct, and devotion.
   • The importance of Yama and Niyama: The lecture highlights the foundational role of ethical restraints (Yama) and observances (Niyama) in spiritual discipline. These practices purify the mind and body, creating a conducive environment for higher spiritual pursuits.
   • The development of concentration and meditation: The text discusses the progressive stages of mental concentration, from controlling the senses and mind (Pratyahara) to steadying the mind on a single object (Dharana), sustained meditation (Dhyana), and the state of absorptive concentration (Samadhi).
   • The role of different paths: The lecture explores the nuances of knowledge (Jnana Yoga), devotion (Bhakti Yoga), and action (Karma Yoga) as outlined in the Bhagavad Gita, and compares them with Buddhist and Jain paths. It emphasizes that while the ultimate goal of liberation is shared, the emphasis on different paths varies based on philosophical underpinnings and individual predispositions.
   • The synthesis of paths: The author suggests that these paths are not mutually exclusive but can complement each other, ultimately leading to the realization of the true self and liberation. The Bhagavad Gita, for instance, is presented as integrating these paths with a focus on selfless action for the welfare of all (Lokasangraha).

The book emphasizes the common underlying principles of spiritual realization across diverse Indian philosophical traditions, despite differences in terminology and emphasis. It highlights that the ultimate goal is the transcendence of suffering and the attainment of liberation, achieved through self-knowledge, ethical conduct, and disciplined spiritual practice. The author's detailed analysis, referencing various scriptures and philosophical schools, makes this work a valuable resource for understanding the profound spiritual thought of India.