Adhyatmagyan Praveshika - Book Summary

Here's a comprehensive summary of the Jain text "Adhyatmagyan Praveshika" by Atmanandji Maharaj, based on the provided pages:

Book Title: Adhyatmagyan Praveshika (Introduction to Spiritual Knowledge) Author: Poojyashri Atmanandji Maharaj Publisher: Shrimad Rajchandra Sadhna Kendra, Koba (Gujarat) Translator (Hindi): 'Atampriya' Overall Purpose: The book aims to provide a foundational understanding of spiritual knowledge, presented in a simple question-and-answer format, to prepare the reader for deeper study of scriptures and spiritual texts. It focuses on key themes essential for the path of liberation (moksha).

Key Themes and Content:

Page 1-6: Publisher's Note and Introduction

The Goal of Human Life: The primary human desire is for eternal happiness, which can only be attained through self-knowledge.
Path to Self-Knowledge: Self-knowledge is achieved through understanding true principles, detachment (vairagya), and practice.
Contemporary Spiritual Path: In the current era, direct guidance from a living Guru is rare. Therefore, the primary basis for gaining knowledge is the experiential wisdom and established principles from past acharyas (spiritual masters) and saints.
Purpose of the Book: "Adhyatmagyan Praveshika" is designed to be an introductory guide, presenting fundamental spiritual concepts in a simple question-and-answer format. This approach facilitates learning, encourages contemplation, and prepares the reader to enter the "ocean of spiritual knowledge."
Acknowledgements: The publisher expresses gratitude to individuals who assisted with the translation, proofreading, and printing of the book.

Page 7: Table of Contents The book covers the following topics:

The Human Birth (Manushya Bhav)
The Nature of Happiness and its Attainment
The Ideal Householder (Sadgrihasth)
The Dharma of Charity (Dan Dharma)
The Nature of a Guru (Guru ka Swaroop)
An Introduction to Virtuous Scriptures (Satshastra)
True Knowledge and True Faith (Saccha Gyan aur Sacchi Shraddha)
Right Conduct (Sadachar)
Austerity and its Practice (Tap aur uski Aradhana)
Meditative Death (Samadhimaran)

Page 8-10: Chapter 1: The Human Birth (Manushya Bhav)

What is a Human Birth? It is the license for the soul, which has been wandering in the cycle of existence for a long time, to reside in this superior body (equipped with five senses and mind) for a fixed period.
Why is it Superior? The soul residing in this body has a greater facility for discerning truth and virtue compared to souls in other bodies.
Does Everyone Achieve Welfare? Not necessarily.
Who Achieves Welfare? Those who, through sincere effort and the guidance of a Guru and scriptures, strive to know their true self, and practice true faith, true knowledge, and true conduct.
Who Does Not Achieve Welfare? Those who indulge in laziness, sleep, slandering others, violence, and other sinful states, and do not associate with the company of the virtuous or engage in virtuous contemplation.
Consequences of Not Achieving Welfare: They become entangled in worldly worries and anxieties, remain restless due to greed until death, and upon dying in an unfavorable state, suffer many miseries in the next life.
Why is Human Birth Rare? It is evident from the words of saints and scriptures, and also from direct observation: the number of humans is far less than that of one-sensed beings (plants) or three-sensed beings (insects).
Why is it Compared to a Wish-Fulfilling Jewel?
- The spiritual and intellectual development of the soul is most advanced in humans.
- The attainment of this human birth is a result of immense good fortune (punya), as the soul has wandered through lower life forms for an eternity.
- Only humans can perform the ultimate task: manifesting complete knowledge and eternal bliss (moksha).
How to Make Human Birth Successful: "Think good and do good." The three essential supports are good company (satsang), good scriptures (satshastra), and right conduct (sadachar). Direct experience with a self-realized Guru is most beneficial.

Page 11-14: Chapter 2: The Nature of Happiness and its Attainment

What is Happiness (Commonly)? The experience derived from sensory pleasures.
Is it True Happiness? No.
Why Not? It is fleeting and dependent on external factors. The association with desired objects is impermanent, and their separation leads to suffering.
Even if Desired Objects are Always Present? One still feels restless due to unfulfilled desires. As soon as one desire is met, another arises. True, undisturbed happiness is not attained.
Mistaking Sensory Pleasure for True Happiness: This is due to ignorance. When the body and senses weaken, sensory pleasures cease, leading to distress in old age and at the time of death.
What is True Happiness? It is uncreated, spiritual, independent of external objects, incomparable, eternal, and unaffected by gain or loss.
Benefit of this Realization: It leads to inclination towards the path of eternal happiness.
Experiencing True Happiness: It begins with the gradual development of spiritual qualities like forgiveness, contentment, simplicity, and truthfulness. In practical life, the more these virtues manifest, the more one experiences joy and peace.
Can True Happiness be Attained in this Era? Yes, in proportion to one's sincere effort. This is proven by scriptures, logic, and self-experience.
Practical Path to Eternal Happiness:
- Seek and constantly associate with a virtuous Guru.
- If a Guru is unavailable, take refuge in good company (satsang) and study virtuous scriptures to understand the true nature of the self.
- Cultivate virtues like abstinence, peace, contentment, simplicity, humility, philanthropy, and compassion, demonstrating true longing for liberation (mumukshutva).
- Practice remembering the qualities, form, and character of the Guru and the divine, to purify and concentrate the mind.
- Finally, contemplate the pure, blissful, omniscient, undivided, and non-dual nature of the self and merge into it.

Page 15-17: Chapter 3: The Ideal Householder (Sadgrihasth)

Who is a Virtuous Householder? One who follows 'Sat' (Truth/Virtue).
Meaning of Following 'Sat':
- Living truthfully in dealings, speech, and worldly activities.
- Seeking refuge in virtuous deities, Guru, and Dharma for life's development.
- Striving to realize the 'Sat-Swaroop' (True Nature) of the self.
What Justice Do They Follow? They pursue Dharma, Artha (wealth), Kama (desires), and Moksha harmoniously, earning wealth and pursuing desires in a righteous manner.
Daily Religious Practices: Devotion/worship (approx. 1.5 hours), study of scriptures (1.5 hours), contemplation of principles (0.75 hours). They also give to worthy recipients and engage in virtuous company.
Household and Earning: They foster unity in the family, correct mistakes with gentle admonishment, cultivate humility, and maintain cleanliness, duty, health, and integrity. They are honest in business, keep their word, promote virtuous literature and arts, and offer hospitality. Such a life leads to happiness, fame in this world, and a good destiny in the next.
Householder's Life According to Past Acharyas: It is characterized by devotion to the Supreme Being, humility towards Gurus, affection for virtuous beings, charitable giving, study of principles, firm adherence to vows, and pure faith. The opposite leads to being trapped in the prison of delusion.
Scientific Nature of Restraint for Householders: It includes the five vows (anuvratas), three restraints (gunavratas), and four subsidiary vows (shikshavratas). The eleven stages of discipline (pratimā) also outline a graded approach to self-restraint.
Ultimate Fruit of Righteous Householder Life: As restraint becomes more dear, one can take up the great vows of an ascetic (muni) and strive for liberation.

Page 18-20: Chapter 4: The Dharma of Charity (Dan Dharma)

Meaning of Charity: Giving one's wealth for the welfare of oneself and others.
How Does Charity Bring Welfare? It reduces greed, increases worthiness, accumulates merit, and helps spiritual seekers by providing them with the means for their practice.
Does Charity Benefit Society? Yes, when given to worthy causes and used properly, it supports societal functions like orphanages, colleges, hospitals, libraries, and shelters, contributing to social well-being.
Five Main Types of Charity:
1. Food donation (Aahar-dan)
2. Knowledge donation (Vidya-dan)
3. Medicine donation (Aushadh-dan)
4. Fearlessness donation (Abhay-dan - not causing fear to anyone)
5. Shelter donation (Vasti-dan - providing accommodation to ascetics)
Qualities of a Donor: Faith, contentment, devotion, wisdom, non-possessiveness, forgiveness, and strength.
To Whom Should Charity Be Given? To worthy recipients (supatra).
Who is a Worthy Recipient? Souls dedicated to the pursuit of knowledge and restraint.
How to Give to Worthy Recipients? With devotion, humility, and with the intention of increasing knowledge and restraint.
If Worthy Recipients are Not Found: Charity should still be given out of compassion to the poor, hungry, thirsty, and suffering. This is called compassion-based charity (karuna-dan or anukampa-dan).
What is the Best Charity? Knowledge donation (Vidya-dan or Dharma-dan).
Why is it Best? Other charities offer temporary happiness, but knowledge donation leads to eternal bliss and liberation from the cycle of rebirth.
Who Can Give Knowledge Donation? Only virtuous Gurus and saints who possess true self-knowledge and righteous conduct.
Significance of Charity: It brings welfare in this world and the next, and ultimately leads to liberation. It is a supreme duty for householders.

Page 21-23: Chapter 5: The Nature of a Guru (Guru ka Swaroop)

Main Types of Gurus:
- Excellent (Wood): Guides oneself and others across the ocean of existence.
- Average (Paper): Can accumulate merit but cannot cross or help others cross.
- Poor (Stone): Sinks oneself and drags others down.
What is a Virtuous Guru (Sadguru)? A spiritual master qualified to provide specific guidance in spiritual practice to seekers.
Qualities of a Sadguru:
1. Self-realization.
2. Equanimity and deep meditation (samata, samadhi).
3. Inspiring seekers towards the ultimate goal (self-realization).
4. Profound knowledge of the essence of all virtuous scriptures.
Are Sadguru and Satpurush the Same? While there are similarities, the status of a Sadguru is much higher. One can become a Satpurush (virtuous person) through self-realization, but becoming a Sadguru requires many additional qualities.
Can Someone Be Called a Sadguru Without All These Qualities? The listed qualities are for a supreme, influential Guru. Any deficiency in these qualities indicates a deficiency in the Guru.
Can Knowledge Be Gained Without a Guru's Guidance? No. While some might attain knowledge through past lives' efforts, they would have received a Guru's guidance in those past lives.
How are Sadgurus Beneficial in Attaining Self-Knowledge?
- They have personally experienced the path.
- They possess profound wisdom about the path to liberation. Their experiential words dispel the darkness of ignorance and doubt, like the sun dispelling darkness.
- Their entire being is imbued with divinity, radiating a gentle presence, pure character, loving conduct, detachment, spontaneous speech, disciplined practice, cheerfulness, and selfless service, which inspire immense motivational force and dedication in disciples.
What to Do if a Sadguru is Not Found? Continuously search for truth, associate with seekers of liberation, and practice principles with right conduct. Special efforts should be made during pilgrimages. A sincere search will eventually lead to a Guru.
Why Should One Devote to a Sadguru? Devotion keeps one aligned with the Guru's spiritual efforts, eliminates impurities, and naturally leads to self-awareness, thus bringing all-round welfare.

Page 24-26: Chapter 6: An Introduction to Virtuous Scriptures (Satshastra)

What are Virtuous Scriptures? They are the words of great souls who have attained pure and blissful states like self-knowledge. Their ultimate source is the omniscient (Sarvajna) Supreme Being.
What is the Nature of Virtuous Scriptures? Scriptures that primarily focus on the essence of peace (shantarasa), whose entire teaching is for the purpose of peace, and within which all other sentiments are contained within the essence of peace.
Is the Knowledge of a Knowing Person (Gyani) and an Omniscient Being the Same? In terms of quality (sammyak-gyan), both are the same. However, a Gyani's knowledge is limited and indirect, while an omniscient being's knowledge is complete and direct. Both preach non-attachment and explain reality.
How to Identify Virtuous Scriptures?
1. They preach non-attachment.
2. Reading them increases tranquility and detachment.
3. They do not engage in sectarian debates or promote partisan views.
4. They clearly establish the nature of reality with direct and indirect evidence.
5. They are free from contradictions and rigid adherence to one viewpoint.
6. They preach pure self-knowledge and right conduct.
7. They explain the faults of practitioners at various levels and provide remedies for their purification.
How to Study Scriptures? Read and understand them. Ask knowledgeable persons about difficult sections. Recite and reflect on the understood meaning. Note down useful insights. Recite the entire scripture and teach its message. Memorizing excellent verses is also part of scriptural study.
Should One Take Vows for Scripture Study? Yes, studying with discipline and regularity, with the support of good company, is highly beneficial. Mere casual reading is not enough; understanding and believing the core principles leads to discernment and welfare.
Fruit of Scripture Study: Studying scriptures with a Guru or good company yields great results quickly. When a Guru is unavailable, scriptures serve as a vital guide to keep the mind focused on the spiritual path. Scriptures are immeasurable, revealing hidden realities, dispelling doubts, and guiding the seeker towards ultimate welfare.

Page 27-29: Chapter 7: True Knowledge and True Faith (Saccha Gyan aur Sacchi Shraddha)

What is True Knowledge? Knowing objects as they truly are.
What is True Faith? Holding the same conviction internally.
Is Knowing "Iron is Iron, Gold is Gold" True Knowledge? In the ultimate sense, no. If attachment arises while knowing these objects, the knowledge is mixed with passion and is considered ignorance (kujnaan). Before self-realization, no one's knowledge of external objects is truly accurate.
What About Knowing Persons (Gyani) who Still Have Passion? They have truly known and experienced the soul. Their passion is not like that of ordinary beings. They distinguish between knowledge and passion. Their knowledge is called true knowledge because of this discernment. However, to the extent passion exists, there is a degree of ignorance.
What is True Knowledge in Spiritual Terms and Its Practice? Realizing, through a Guru's teaching and practice, that "I am the pure conscious soul, truly distinct from the body and other inert substances." This discriminative awareness of self/non-self and essence/non-essence constitutes true knowledge.
Practice: Just as a sword is separate from its sheath, or gold from impurities, one should understand and practice the distinction between the body and the soul. Reduce identification with the body and increase practice of the self. This continuous practice is beneficial.
Knowledge Without Action is Ignorance: Knowledge that only identifies causes of karmic bondage but doesn't lead to detachment from them is ignorance. If reading, understanding, and contemplation do not lead to aversion to, abandonment of, or detachment from the state of passion (vibhav), its cause, or its effects, then such understanding is ignorance. The thought process is successful only when accompanied by the intent to renounce.
How to Know if True Knowledge Has Arrived? The mind stops wandering externally, worldly attachment truly reduces, truth is recognized as truth, and virtues manifest in the soul. This signifies the presence of true knowledge.

Page 30-32: Chapter 8: Right Conduct (Sadachar)

What is Right Conduct? Actions and thoughts of virtuous individuals that contribute to realizing the true nature of the self. It is also called general ethics.
Explanation and Practicality: Where there are major vices, attachment to falsehood, intense sinful thoughts, and unrestrained unrighteous actions of the senses and mind, true spiritual happiness does not manifest, and therefore, self-knowledge is not attained.
Principles of General Right Conduct:
1. Do not betray anyone.
2. Do not falsely accuse anyone.
3. Do not give or take less/more with malicious intent in transactions; do not mix adulterated items.
4. Do not deceive anyone intentionally through cunning.
5. Completely abstain from gambling, consuming meat, alcohol, prostitution, hunting (intentional harm to sentient beings), major theft, and adultery.
6. Be regular and honest in paying taxes and dues according to government regulations.
Difference Between Ethics and General Right Conduct: The book outlines six types of ethics in scriptures. The described conduct is general ethics. By adhering to this, one develops worthiness and the capacity to receive a Guru's guidance for greater virtuous effort, leading to the manifestation of spiritual dharma.
Can True Dharma Manifest Without Worthiness? No. As the scripture states: "Until a soul achieves worthiness, it cannot attain the path of liberation, nor can internal diseases be cured."
Perspective for Householders: A seeker living a householder's life must establish the foundation of unblemished ethics within themselves. Otherwise, teachings will be fruitless. Ethics means being completely righteous in generating wealth and in all dealings. Giving up ethics leads to true renunciation when facing death. Only then does one truly understand the power and essence of virtuous beings' words and commands. For those aspiring for welfare and having faith in virtuous beings, ethics is the primary foundation. The idea that it's too difficult and cannot be done should be abandoned.
How to Become Stable in Right Conduct: By being civilized, gentlemanly, benevolent, courageous, and engaged in virtuous deeds, one can become righteous, which is a continuous duty.

Page 33-35: Chapter 9: Austerity and its Practice (Tap aur uski Aradhana)

What is Austerity (Tap)? Restraining desires.
Types of Austerity: Twelve types – six external and six internal.
External Austerities: Fasting, eating less than hunger, curtailing speech, abstaining from specific tastes, living in solitude, and enduring physical hardship (kayaklesh).
Internal Austerities: Atonement (prayaschitta), humility/respect (vinay), service to the sick (vaiyavritya), self-study (swadhyaya), meditation (dhyana), and detachment/renunciation of possessions (vyutsarg).
Which Austerity is Most Beneficial? While all are commendable, swadhyaya (self-study) offers the most benefit with minimal hardship. It leads to knowledge of the self, bondage, the path of liberation, liberation itself, what to eat/avoid, and what to renounce/accept.
Should One Do Other Austerities Besides Swadhyaya? Yes, to the extent of one's capacity. However, one should not hide their capacity. The main austerity is internal; external austerities are supportive. Internal austerity directly relates to the soul's transformation, and thus the purification of consciousness (upayoga). Liberation depends on the purity of consciousness, not just external physical actions.
Significance of Austerity: Along with faith, knowledge, and right conduct, true austerity is a cause of liberation. Through this quadruple practice, one can destroy the cycle of the four states of existence and attain the fifth state (the state of Siddhas).
How Austerity Leads to Welfare: Austerity should not be performed with self-will, ego, for show, for praise, or to attract others. Such actions are impediments to spiritual progress. Any action (chanting, austerity, study) should aim to forget the world, remain at the feet of the virtuous, and understand one's duty. Without this focus, no practice is truly successful.

Page 36-39: Chapter 10: Meditative Death (Samadhimaran)

Meaning of Samadhimaran: Manifesting self-knowledge (bodhi) and carrying that realized self-knowledge with conscious effort into the next life.
Who Attains Samadhimaran? Only truly knowledgeable (gyani) individuals.
Is Death with God-Remembrance for a Seeker Samadhimaran? Such a death is called a favorable death (sugatimaran). The seeker carries the impressions of their practice, but without having attained self-knowledge, they cannot carry it forward.
Types of Death:
- Pandita-Pandita Maran: Attained by the supreme beings (Arhants).
- Pandita-Maran: Attained by knowledgeable and restrained individuals.
- Bala-Pandita-Maran: Attained by the right-viewed who are knowledgeable but not restrained. (These three are types of Samadhimaran).
- Bala-Maran: Occurs in those who have practical faith in good people and principles but lack ultimate faith and have not internalized the principles. Their practice is based on convention or worldly norms.
- Bala-Bala-Maran: Occurs in those completely averse to the ultimate reality and irreligious beings.
When Should Sallekhana (Voluntary Fasting unto Death) Be Undertaken? In extreme old age, incurable illness, famine, or severe affliction, when death seems imminent, for the protection of Dharma.
Method of Samadhimaran Through Sallekhana: It involves weakening passions and the body simultaneously. When deciding on Samadhimaran, the seeker should relinquish affection, enmity, association, and possessions. They should forgive all loved ones and seek forgiveness for their faults. If possible, they should renounce their home, live in the company of monks, and accept the great vows. If not possible, they should stay at home, accept a designated place, and gradually renounce food (first milk, then water, then all four types of food). They should arrange for a portion of their property to be used for religious activities and distribute the rest wisely. They should take refuge in the five supreme beings (Paramatma and Sadguru), remembering their names. They should instruct their family to read divine words when they stop chanting God's name. With patience, firmness, tolerance, and courage, as the body weakens, the great soul leaves it for another existence.
Fruit of Samadhimaran: Death is the true test of a spiritual practitioner. If Samadhimaran is not attained, the practice is largely in vain. Samadhimaran allows the transmission of the "three jewels" (right faith, knowledge, conduct) to the next life, leading to a favorable state and quick liberation. Proper preparation and continuous effort are necessary for it.

Page 40: Adhyatma (Spirituality)

Adhyatma: The soul acting in its true nature is 'Adhyatma'. A scripture that primarily describes the soul is 'Adhyatmashastra'. Without inner spirituality (bhava-adhyatma), mere textual spirituality (akshara-adhyatma) does not lead to liberation. The qualities described in words must reside in the soul for liberation. Virtuous beings embody spiritual feeling. Those who listen to virtuous beings are called textual or material spiritualists. These spiritualists talk about spirituality but engage in harmful actions, hence they are called "knowledge-scorched." Such spiritualists are dry and ignorant.
True Spiritualists: After the manifestation of the spiritual Sun (the Gyani), true spiritualists do not engage in dry practices but live in manifest spiritual feeling. Liberation occurs after the generation of true qualities in the soul. In this era, material spiritualists and knowledge-scorched individuals are abundant. Material spiritualists do not grasp the ultimate meaning, like the pinnacle of a temple that doesn't understand the temple's core purpose.
Challenges: Emotions like delusion can sway even the right-viewed. The path to liberation is fraught with many obstacles. Life is short, and the task is monumental. Like crossing a vast ocean in a small boat, life is brief, and the ocean of worldly existence needs to be crossed. Blessed are those who have crossed by the name of the Lord! The ignorant do not realize danger, but the wise do. Ignorant material spiritualists claim to have no passions, while the right-viewed are connected to consciousness.

Page 41: The Means to End Suffering

Desire for Ending Suffering: All beings desire the cessation of suffering. Suffering cannot end without the cessation of its causes: attachment, aversion, and ignorance.
The Sole Remedy: The cessation of attachment, aversion, and ignorance has only ever been, and can only ever be, through self-knowledge. All knowledgeable beings understand this. Therefore, self-knowledge is essential for the soul.
Best Way to Attain Self-Knowledge: Listening to the words of a virtuous Guru or contemplating virtuous scriptures.
Path to Liberation from Suffering: For anyone wishing to be completely free from suffering, there is no other path than the earnest practice of this singular way. Therefore, one should remain indifferent to all sectarian beliefs, ancestral traditions, customary dharma, and conventional dharma, and instead worship the dharma of self-contemplation.
Importance of Good Company (Satsang): The most crucial resolve for a seeker is to recognize that there is no stronger cause for welfare than good company. One should desire to reside in good company at all times and reflect on the negative consequences of bad company. This is the most beneficial path.

This summary provides a detailed overview of the key teachings presented in "Adhyatmagyan Praveshika," highlighting its foundational role in guiding individuals towards spiritual understanding and liberation within the Jain tradition.