Amar Vani

This comprehensive summary of "Amar Vani" by Upadhyaya Amar Muni, translated and edited by Dr. B. B. Jain and J. P. Jain, provides a deep dive into the spiritual and philosophical teachings presented in the book. The work aims to guide readers toward self-realization, ethical living, and universal well-being, drawing heavily on Jain principles while offering universally applicable wisdom.

I. Universal Good: The Core Message

The book begins by identifying the "Basic Problem" as how to make transient human life "TRUE, GOOD and BEAUTIFUL." It emphasizes that "Real living peace is to be discovered within the soul of man, and not in the world outside." This peace is achieved by curtailing desires, controlling passions, and merging the individual self with the life of humanity.

The text critiques modern scientific progress, stating that while humanity has explored the universe, it has "not yet succeeded in discovering and understanding his fellow men." It likens man's materialistic pursuits to keeping house doors and windows closed, preventing the entry of spiritual light.

The book advocates for "New Temples and New Mosques" within the human soul, urging individuals to open their hearts to divine presence. It also calls upon philosophers to address the practical problems of hunger and poverty before delving into metaphysical mysteries.

"Bhuma Twewe" (He who is great) defines greatness as the expansion of the self to embrace the universe, where one's good is intertwined with the good of all. It distinguishes "real victory" as one accomplished through love, compassion, and sacrifice, not violence. The text decries the barriers of caste, creed, and status, advocating for "'We' and 'Our'" over "'I' and 'Mine'" as the path to true strength and immortality. The analogy of a drop merging with the ocean illustrates the need to transcend individuality for universal connection. The essence of life, it suggests, is "Learn to live for Others," mirroring the selfless service of nature. It distinguishes between finite, selfish love and infinite, pure love that fosters universal fraternity.

"Harmony" is presented as the principle of Dharma and Yoga, emphasizing balance between the internal and external self. The text stresses the importance of preserving mental and emotional equanimity in both joy and sorrow, citing historical figures who failed to do so. It highlights the need to understand the "cause" versus the "instrument" of actions, advocating for a lion-like approach that addresses the root cause rather than merely reacting to the effect. The advice is not to flee from the world but to "Change Your Attitude" through detachment. True asceticism is found in spiritual heights where worldly pleasures are insignificant. The ideal of actionism is presented through the gardener analogy and by learning to bear one's own misfortunes with equanimity.

"Truth, Goodness, Beauty" calls for bringing heaven to life through struggle and cooperation. Truth is described as a sharp, unwavering path. The text distinguishes between truth and bitter truth, emphasizing that truth should not injure feelings. It extols non-violence (Ahimsa) as a mighty power, the foundation of humanity, and the heart of life. Successful application of non-violence requires a "torrential rain of love," not just a small effort. Resistance to brutal force must be met with moral force. The power of love is presented as the ultimate conqueror, eternal and immortal. The book warns against confusing love with lust and attachment, emphasizing that true love is spiritual, selfless, and seeks inner beauty. The liberality of figures like Rama is held as an ideal. The greatest message is to weave a circle of social service wherever one lives, and if unable to serve, at least forbear from causing disservice.

II. Life: The Art and the Man

"The Art of Life" defines life as a "ceaseless conflict of opposite forces," urging continuous forward movement. Stagnation is equated with death. The text criticizes living a life of weakness or self-serving greed, advocating for a balance of hardness and tenderness. The purpose of life is not accumulation but distribution. Success requires faith, devotion, intelligence, and energy. The book encourages facing life with a smile and emphasizes that fame follows success and perfection. Individuals should be self-led, but if not, seek guidance. The concept of converting the "scaffold" of life's attachments into a "throne" of selfless service is introduced. Resilience is key, as every misfortune should be an opportunity to rebound with greater force. The text uses the example of the Kutub Minar's height to illustrate how rising above material concerns brings peace. Suffering is presented as a drum that sounds when struck, producing a "serene spiritual sound" if strong. Individuals should strive to be "pure gold", refined by hardship rather than consumed by it. It emphasizes the importance of keeping one's word and learning to play with dangers.

"Man" is portrayed as standing at a "crossing of the world," with the choice to ascend to heaven or descend to hell. The text defines the stages of existence as Animal (slave to passions), Man (striving to conquer passions), God (largely conquered passions), and Supreme God (completely conquered passions). According to Jain philosophy, "Man is God," possessing innate divinity that needs self-discovery and purification. The "centre of humanity is soul, not body." The book stresses the importance of "Rights and Duties," reminding individuals that reward is not their concern, and focusing on duty. A person's value lies in faithfully performing their duty. The highest aim of human life is renunciation, not enjoyment. True humanity is defined by "high thoughts and noble character," not external appearances or strength. The potential for love and kindness lies beneath the "hard crust of selfishness." Humanity is the "plane midway between godhood and animalhood," the path to liberation. "The Development of Consciousness" progresses from self-preservation to family, society, nation, and ultimately, universal humanity. The greatness of man lies in breaking free from the narrow circle of the "self."

"Superman" describes great men as those who "mould the circumstances themselves." The path to greatness is through hardship and challenges, not ease. A superman is the "Artist of Humanity," molding, mending, and enlightening others, raising them from animalhood to godhood. The perfect man breaks "fetters of attachment" and lives in the "fragrance of self-realisation." Greatness is measured by the ability to control desires. The ideal of Mahadeva is to embrace sorrow and hardship for spiritual growth. God is defined as one who conquers passions and transforms evil into goodness. The ascetic is fearless, the "king of kings." Individuals must either "Follow or Lead." The source of greatness is within the self. Great men do not seek great opportunities but make small ones great.

"Youth" emphasizes that perennial youth comes from mental zest, not the body. It encourages facing challenges with courage, viewing hardships as catalysts for success. "Dauntless Action" is the mightiest power. Fatalism is discouraged, with an emphasis on personal agency. Attachment to one's country is noble, but the "whole world is their own country" for those who seek knowledge and progress. The difference between the brave and the coward is a single step. The book urges individuals to be "Man of Action," capable of transforming the world.

III. Penance: The Path to Purity

"Go Ahead" urges individuals to awaken their dormant soul power and proceed on the path of truth with courage, as godhood is their birthright. The path of penance is hard and requires self-sacrifice. True devotion involves embracing hardship and viewing sorrow as a friend. The trinity of spiritual penance is Devotee, Deity, and Devotion, leading to the identification of the human soul with the divine. Fear of death is discouraged; it is seen as a change that can lead to spiritual progress. The text shares the optimistic view of death as a "great festival" or a transition for fulfilling spiritual ambitions.

"Devotion" is described as the emotional impulse of faith, essential for penance. Faith is the "greatest power," enabling individuals to overcome difficulties. Faithful allegiance to truth is paramount, even at the cost of life. Self-confidence is equated with faith in God. Individual talents, like a polished mirror absorbing sun rays, are crucial. A clear aim or ideal is essential for progress, guiding actions like an arrow to its target. Faith and reason are presented as complementary, with irrational faith being dangerous and reason without faith leading to skepticism. Scepticism is a "sin" that breeds falsehood and breeds negativity in the mind. A true ideal is one that is practical, stable, and transcends fear and allurements.

"Worship" focuses on the "Worship of the Self," stating that God resides within. True worship involves cleaning the heart and living by divine principles, not external rituals. The relationship between God and devotee is one of close proximity and identification. Actionism (Jain philosophy) and devotionalism (Vaishnava philosophy) are presented as paths to liberation if faithfully practiced. Devotion is the establishment of oneness between the devotee and the deity.

"Knowledge" emphasizes the "Oneness of Approach," realizing that all souls are alike beneath superficial distinctions. The true ascetic discovers this oneness, finding no difference between joy and sorrow. The inner flame must be lit from within. "Study" is redefined as reading the "book of life" and the "inner self," with external study being secondary. Real knowledge lies in understanding the "great secrets of life," not external nature. Rituals are a means, not an end, and are meaningless without self-realization. The true self is consciousness, not matter. The text highlights that the "foe that dwells within" is the true enemy, urging deep meditation to understand the soul.

"Renunciation" describes the ascetic's perspective from spiritual heights, where worldly pleasures are insignificant. Worldly glory is like a shadow that recedes when chased. Man's desire for praise after good deeds is discouraged; true fulfillment comes from turning inward. Life's brevity is likened to bubbles. Non-attachment is crucial, enabling individuals to detach from worldly pleasures and losses like a fly from sugar. The secret of life is found in renunciation, not possession. The center of happiness is within, achieved through detachment.

"Feeling" asserts that individuals are their own fate's architects, possessing infinite potential. The future is shaped by present thoughts. Individuals are essentially "holy, enlightened, pure, and noble," sparks of God, needing to shed weaknesses. The state of "Sthita-Pragya" (ever-constant) is described as transcending joy, sorrow, life, and death. Purity of heart is essential, as thoughts lead to actions. The heart is a well of thoughts, and its purity dictates speech and actions. The "Thought-Wave" is presented as the journey towards breaking cycles of joy, sorrow, life, and death.

"Self-Purification" encourages individuals to be their "Innerself," recognizing the soul as eternal and pure, beyond worldly limitations. It distinguishes between the outer-self (egoism), inner-self (self-realization), and supreme-self (perfect knowledge). The ideal is to "Be Thou God," becoming the essence of sweetness. God is within, making outward worship often an illusion. Progress is the "Natural Attribute of the Soul," and falling is unnatural. Self-purification involves diligently working on oneself, understanding the root cause of mistakes, and guarding against temptations. Inner cleaning is essential for spiritual prosperity, and the conquest of the self involves disciplining oneself to remain above worldly dualities.

"Introspection" declares individuals are "Omnipotent," possessing the powers of great figures. Removing the "veil" of selfishness, attachment, and desire reveals the soul's light. The "Inner Flame" of spirituality needs only the removal of the extinguisher. Individuals are urged to be "Introvert," looking within for self-knowledge and happiness. The text reminds individuals of their infinite potential and encourages them to "Know Thyself." Self-meditation on fundamental questions is vital. The "Soul is Omnipotent," like a lion cub realizing its true nature. It is important to "See the Seer," recognizing the power behind the senses.

IV. Shramana Sanskriti: The Culture of Renunciation

"Shramana Sanskriti" begins with Lord Mahavira's message of conquering negative emotions with positive ones and emphasizes that human life is meant for self-knowledge, not indulgence. Great culture is measured by its ability to promote universal good and spiritual development. The message of Shramana Sanskriti is that happiness lies in giving and renunciation. It believes in reforming sinners, not punishing them, treating sin as a disease to be cured with love and sympathy. Man is not a toy of external powers but an independent force capable of changing the world. The text draws parallels between socialism and Shramana Sanskriti's principle of non-acquisition, advocating for a non-violent approach to universal fraternity.

"Jainism" emphasizes sacrifice and renunciation, defining real renunciation as liberation from desires, not just physical hardship. Jain Sanskriti is the Sanskriti of humanity, aiming for spiritual development for the good of all. Jainism is universal, belonging to anyone who sincerely adopts it, irrespective of caste or creed. It is the religion of humanity, teaching adaptability and living as "man as man." Jain Sanskriti is largely the philosophy of actionism, where fate is the result of past actions. Equitable distribution of resources is crucial for peace. Jain Ahimsa is vast and, though perceived as difficult, is practicable when humanity reaches a higher spiritual level. Jainism is the religion of the liberated self, focused on the soul, not external symbols. It exhorts individuals to fight life's battles while controlling temptations and to root out social evils.

"Be Thou God" asserts that the true self is within, making individuals "living Gods" responsible for their destiny. Soul is God, complete and holy in itself, veiled only by ignorance. Knowledge is meaningful only for character development. Honour comes from self-perfection, not external recognition. Life is not for personal gain but for selfless service, like the blooming of a flower. The realization of God comes through spiritual development, transforming negative qualities into positive ones.

"Actionism" states that "Reward According to Your Actions." It requires patience and courage, enduring suffering from past deeds and performing noble actions for future happiness. It fosters pity and compassion for those suffering due to past Karma. The text critiques the concept of divine absolution from sins, highlighting Mahavira and Buddha's emphasis on personal responsibility for one's deeds.

V. Dharma and Adharma: The Path of Righteousness

"Dharma" defines the highest religion as realizing the "inherent oneness" between oneself and all living creatures. True religion transcends external appearances and rituals, focusing on universal love and fraternity. It emphasizes truth as a powerful force that can burn falsehood and sins. True religion quenches hatred with love and compassion. The test of religion is its ability to infuse the spirit of service and dedication, not its antiquity. The aim of religion is liberation from weaknesses and the cycle of birth and death. The distinction between religion and sect is highlighted, with religion being the soul. True religion is a daily necessity, not just for festivals. Dharma is inner consciousness and awakening, while Adharma is outer consciousness and drifting away from virtues. True religion neither frightens nor tempts, but sings hymns of eternal truth. Truth is infinite and unconfined by sects. The highest religion keeps one contented with the inner self. The heart must choose between God and Devil. Love is pure and pious, distinct from lust. Religion requires good conduct and discipline, not just external rituals.

"Adharma" strongly condemns any religion that promotes violence or immorality. Noble men relieve suffering and are prepared to suffer for others, while ignoble men are those who fail to do so when capable. It is considered a sin to persecute others and equally a sin to bear persecution tamely. Renunciation and involvement should be balanced. Power is not bad, but being its slave is. The greatest sin is not recognizing sin as sin. Jealousy of others' wealth or position makes one a thief, regardless of outward appearance. Fear and shame indicate a sinful action. Sin hides in darkness, while virtue seeks the light.

"Basic Elements of Character Development" emphasizes that conduct speaks louder than words. Individuals should be masters of their desires, not slaves. The mind significantly affects the body; purity of mind is paramount. Controlling the mind, like a kite on a string, is crucial. Anger can be transformed into love. Humility leads to rising higher and nobler. Individuals must choose between worldly pleasures and self-realization. Looking upwards leads to purity and bliss, while looking downwards leads to pitfalls. Repeating sins and begging for forgiveness is not true religion. Individuals must be the same within and without. Continence is essential for physical and spiritual health, encompassing purity of body, mind, and speech. Discipline is the essence of life. Softness and hardness should be balanced. The height of renunciation is when the body's calls are unheard. Individuals must shed weaknesses and overcome temptations. Charity enriches both the giver and receiver. Keeping one's critic close helps in self-improvement. Industry is vital for life; rest is death. Service is paramount. Violence, falsehood, hatred, and greed are diseases of the mind. Lust, anger, pride, and greed create holes in the "barque of life." Individuals should strive to be ideal. Fearlessness and courage are the foundation of character. Excessive speech is a disease. Attachment and animosity are linked. Joy and sorrow bind individuals in chains. Vanity accompanies authority. Caution against evil is necessary, as it germinates from small seeds.

"Knowledge and Rituals" likens learning religion to learning swimming by jumping into water. Religion must be adopted in life, not just discussed. Knowledge is the gold, and rituals are the safe. Without the seed of knowledge, rituals are meaningless. Knowledge without right conduct is hollow.

VI. Society and Association: Building a Better World

"Society" identifies the root cause of social conflict as the desire to shift responsibility to others. Every action affects the world. Humanity is like a boat, where all must work together for safety. Universal humanity transcends caste, creed, and nationality. Great men are often misunderstood by the public. True religion is aligned with socialism in its emphasis on service and non-acquisition. The basis of morality is the spirit of sacrifice and service. Disparity in wealth and opportunity is a curse. Truth cannot be determined by majority opinion. Religion does not demand blind adherence to obsolete customs but embraces useful new ones. Spiritual poverty leads to a nation's fall.

"Association" highlights that power and beauty reside in groups, not individuals. Enlightened individuals are needed for guidance. Right association can transform individuals. Jewellers should test human jewels, not just stones. Individuals should strive to be makers of leaders. Conduct is the greatest propaganda. Bad conduct can defame an entire creed. The householder plays a crucial role in Jain society. Smiling, not weeping, is advised when facing loss, as wealth can be poison. Charity is categorized by its quality. Quality is more important than quantity.

"Education" emphasizes that true education develops the soul, life, society, and humanity, not just academic knowledge. High thoughts are essential, distinguishing humans from animals. Education should liberate individuals from passions and superstitions, enabling independent thought for humankind's good. True learning is about deriving pleasure from duty and facing life's challenges. Man is trapped in ignorance like a silkworm. Science has brought destruction rather than salvation. The test of educated man is his moral character and ability to stand against evil. Prudence lies in thinking before acting; fools act first and repent later. Thoughtfulness defines humanity.

"Woman" is portrayed as the embodiment of peace, service, and devotion in India. While external beauty is not inherently wrong, inner spiritual beauty is paramount. Women should wear ornaments of modesty and good conduct. Women are partners in life, deserving love and respect, not just material possessions.

VII. Stray Pearls: Glimmers of Wisdom

"Stray Pearls" contrasts Eastern (internal, spiritual) and Western (external, materialistic) cultures. It advises seeing merits rather than beauty, character over lineage, conduct over orations, and compassion over penance. Focusing on the goal resolves conflicts about the means. True Diwali is internal and external light. Humanity lies in receiving less and giving more. Leaders should sacrifice their interests for the public's good. Independence is invaluable, even over material comfort. Goodness is superior to greatness. Hate the sin, not the sinner. Speaking less and hearing more leads to wisdom. One cannot reform in a forest what one cannot at home. Individuals must choose to be a swan (pearls) or a crow (filth). The message is to be a defender of Truth.

"Learn From These Also" draws lessons from nature: clouds that bring rain deserve praise, while those that thunder without raining are sinful. Life's beauty lies in quiet service. Individuals should be like the fourth kind of flower – beautiful and fragrant, scattering their essence even after death. Children's patience in aiming for mangoes teaches life's lesson of trying without expecting specific results. The desire of the heart is to burn like incense for human service. Harmony can be found in discord. Cows give selfless service, a lesson for humanity. Peacocks teach self-introspection, ants cooperation and discipline, and sticks offer support. Lives should be like blooming roses, radiating fragrance. Happiness should be shared, like the peacock's joy derived from farmers' delight. Minds need correction like watches. The body eventually turns to dust.

"O Man!" urges individuals to fulfill their duties as sons, fathers, brothers, neighbors, wives, husbands, businessmen, teachers, and administrators. Honesty, generosity, and hard work are vital. Individuals are "God with two hands" and should not waste their godhood. Inner fire and zest should be permanent. Man is not meant to live like a worm but like an eagle, soaring high. God is within. Excessive talking is a disease. Attachment and animosity are twin evils. Joy and sorrow bind individuals. Authority should be coupled with humility. Evil should be rooted out immediately.

"Saint" describes a true saint as cool, contented, and filled with Ahimsa, kindness, and compassion. True ascetics forgive injuries, considering the whole world as their self. Blessed are those who sacrifice their interests for others.

In essence, "Amar Vani" is a profound spiritual guide, advocating for self-awareness, ethical living, universal love, and selfless service as the pathways to true peace and enlightenment. It encourages individuals to look within, transcend limitations, and realize their inherent divine potential.