Advitiya Chakshu - Book Summary

Here's a comprehensive summary of the provided Jain text, "Advitiya Chakshu," focusing on the explanation of Pravachansar's Gatha 114, as expounded by Pujya Gurudev Shri Kanjiswami:

Title: Advitiya Chakshu (The Unique Eye) Author: Kundkundacharya (original text), Pujya Gurudev Shri Kanjiswami (commentary) Publisher: Shantilal Chimanlal Zaveri, Mumbai

Core Theme:

The text is a discourse by Pujya Gurudev Shri Kanjiswami on Gatha 114 of Shri Kundkundacharya's Pravachansar. The central theme is the reconciliation of apparent contradictions within Jain philosophy, specifically how a single entity (draya) can possess both "otherness" (anyattva) and "non-otherness" (ananyattva) simultaneously. This is explained through the concept of "two eyes" or two perspectives: Dravyarthika Naya (the substance-oriented perspective) and Paryayarthika Naya (the mode- or state-oriented perspective).

Key Concepts Explained:

Dravya (Substance) and its Nature:
- Every substance is inherently "Sāmānya-visheshātmak" – possessing both a general, unchanging nature (Sāmānya/Dravya) and a specific, changing nature (Vishesh/Paryaya).
- The text emphasizes that the true nature of any substance lies in its inherent potential and its intrinsic qualities, not in external factors or accidental associations.
The Two "Eyes" (Nayas):
- Dravyarthika Naya (Substance-Oriented Perspective): This "eye" focuses solely on the unchanging, eternal, general essence of a substance. When viewed through this lens, a substance appears as one, unchanging entity. It's like looking at the "being" of something.
- Paryayarthika Naya (Mode-Oriented Perspective): This "eye" focuses on the changing states, modes, or modifications (paryayas) of a substance. When viewed through this lens, the same substance appears to be different or "other" at different times due to its transformations. It's like looking at the "becoming" of something.
Reconciling Anyattva (Otherness) and Ananyattva (Non-Otherness):
- The Apparent Contradiction: If a substance changes (paryaya), it seems to become something "other." Yet, it remains the same substance. How can it be both "other" (due to change) and "non-other" (the same substance)?
- The Resolution: The contradiction is resolved by understanding that:
  - From the Dravyarthika Naya's perspective: The substance is always the same, unchanging essence (Ananya). It is "non-other" because its core being remains constant.
  - From the Paryayarthika Naya's perspective: The substance manifests in different modes or states (paryayas) over time. These modes are distinct from each other, making the substance appear "other" at different moments. For example, the soul's states of being a hell-dweller, an animal, a human, a god, or a liberated soul are different "paryayas."
  - Both Nayas Simultaneously: The highest understanding comes from perceiving both the unchanging substance (Dravya) and its changing modes (Paryaya) simultaneously. In this state, the substance appears as itself, eternally present, yet manifesting through various distinct modes. The "otherness" is in the modes themselves, but the "non-otherness" is in the underlying substance that manifests these modes.
The Analogy of Fire:
- The text uses the analogy of fire. Fire burning wood is still fire, but it becomes "wood-fire" or "straw-fire" depending on what it is burning. The fire (Dravya) remains fire, but its appearance and characteristics are influenced by the fuel (Paryaya). The fire is "ananya" (non-other) to itself, but "anya" (other) in relation to the fuel it is consuming at that moment. The substance is inseparable from its modes.
The "Two Eyes" Explained through Practice:
- Only Dravyarthika Naya: If one "closes the eye of Paryayarthika Naya" (stops focusing on the modes) and opens only the "eye of Dravyarthika Naya," one perceives only the unchanging substance. All the soul's states (naraka, tiryanch, etc.) are seen as manifestations of the one soul-substance.
- Only Paryayarthika Naya: If one "closes the eye of Dravyarthika Naya" (stops focusing on the eternal essence) and opens only the "eye of Paryayarthika Naya," one perceives only the distinct modes, making the substance appear "other" and different at each stage.
- Both Nayas Together: When both eyes are open, one perceives the eternal, unchanging substance (Dravya) existing within and manifesting through its various modes (Paryayas). This leads to a complete and non-contradictory understanding.
Application to the Soul (Atma):
- The soul is eternal and unchanging in its fundamental substance (Dravya). However, it experiences various states or modes (Paryayas) like attachment, aversion, pleasure, pain, birth, death, etc.
- From the Dravyarthika Naya perspective, the soul is always the same pure, omniscient being.
- From the Paryayarthika Naya perspective, the soul appears to be in different states (e.g., bound, liberated, experiencing karma).
- The goal is to realize the soul's unchanging nature while acknowledging the reality of its present modes, without mistaking the modes for the substance itself, or becoming attached to them. True spiritual insight comes from the simultaneous perception of both.
The Greatness of the Commentary:
- The text highlights the profound depth and subtlety of Gurudev Kanjiswami's discourse, stating that the true essence of this commentary is beyond mere language. It is described as a profound insight from the hearts of saints, akin to the Tirthankaras' divine speech.
- The commentary emphasizes that understanding this concept leads to the "unique eye" (Advitiya Chakshu) that allows one to see the true nature of reality without contradiction.

Overall Message:

The "Advitiya Chakshu" provides a deep philosophical exploration of how Jain metaphysics reconciles apparent dualities. It teaches that by understanding the dual perspective of Dravyarthika and Paryayarthika Nayas, one can grasp the true, non-contradictory nature of reality. This understanding is crucial for spiritual liberation, as it helps one differentiate the eternal self (Dravya) from its transient states (Paryayas), thereby fostering detachment from the latter and attachment to the former. The discourse is presented as a profound teaching, meant to be contemplated deeply.