Anandghan Ni Atmanubhuti 07

This document is a Jain text titled "Anandghan ni Atmanubhuti 07" (Anandghan's Experience of the Self) authored by Kalyanbodhivijay. It is published by Shri Jinshasan Aradhana Trust. The text focuses on the spiritual journey towards self-realization, drawing inspiration from the teachings of Avadhut Shri Anandghanji Maharaj.

Here's a comprehensive summary of the key themes and teachings presented in the text, broken down section by section:

Core Theme: Awakening to the True Self (Atmanubhuti)

The central message of the book is the importance of awakening from the "sleep of delusion" and realizing one's true spiritual nature, the Self (Atman). Anandghanji Maharaj's work is presented as a guide to this awakening.

Key Concepts and Teachings:

• The Illusion of the World and the Chain of Desire (Page 10-13):

  • The text uses the analogy of a donkey chasing a carrot tied to a stick to illustrate how worldly desires (hope, aspiration, craving) keep individuals running endlessly, yet never truly satisfied.
  • These desires are described as a "chain" that binds people, making them run throughout the world. Those who are free from these chains remain still, like a lame person.
  • The scriptures state that desire is the greatest suffering, and freedom from desire is the greatest happiness.
  • A story of a naked Sadhu in the Himalayas highlights the contentment of renunciation. Even in extreme conditions, he found happiness in having nothing, contrasting with the insatiable desires of the tourists.
  • The text emphasizes that the only desire worth having is the desire to be desireless.
  • The Uttaradhyayana Sutra is quoted, comparing desire to the sky, which is infinite and thus uncontainable.
  • The ultimate goal is to reach a state of "desirelessness" (nirashpad), which leads to Atmanubhuti.

• The Body as a Temple (Tan Math) (Page 14-20):

  • The body is referred to as a "temple" (math) but it's cautioned against attachment to it.
  • The text differentiates between ignorance and wisdom. Ignorant beings sleep like inert objects, while the wise (vividh) are always awake.
  • An Avadhuta is one who has shaken off the "sleep of delusion" (moha-nidra) and is perpetually aware.
  • A vivid anecdote describes a car accident resulting from the driver dozing off, emphasizing the fatal consequences of even momentary physical sleep. This is contrasted with the "sleep of delusion," which leads to infinite suffering and death.
  • The text stresses that attachment to the body (mamata-buddhi) is a distraction from the true Self.
  • The essence of the body is its impermanence ("shiryate iti shariram" - that which deteriorates is the body). Therefore, attachment to it is futile.
  • The advice is to shift focus from the impermanent body to the eternal Self.
  • The story of Prince Gopichand and his mother highlights the ephemeral nature of worldly attachments and the importance of spiritual awakening. The mother's tears and words about his father's fate spurred Gopichand to renounce the world.
  • The text advocates for continuous vigilance and self-reflection, like a watchful guard.

• The Five Elements and the Five Senses as Deceivers (Page 21-24):

  • The body is inhabited by the five fundamental elements (earth, water, fire, air, ether).
  • The breath (shvasa) is described as a cunning deceiver.
  • The text warns that these elements and senses are constantly trying to trick and delude the soul.
  • The analogy of a haunted house (bhutiya ghar) illustrates how even knowing a place is haunted deters people from it. Similarly, knowing the body is a dwelling of deceivers should make us detach from it.
  • The five senses (indriyas) are called "cunning cheats" (dhurta) and should not be given even an iota of space, as they lead to terrible suffering.
  • The deepest delusion is the misconception that "I am the body." This misunderstanding is the root of all worldly existence and suffering. Overcoming this is the final step in escaping the cycle of birth and death.

• The Panch Parmeshthi and the Inner Chamber (Page 24-28):

  • The text states that the "Panch Parmeshthi" (Arhant, Siddha, Acharya, Upadhyaya, Sadhu) reside within the self.
  • There is a subtle "inner chamber" (suchham bari) within each individual.
  • The external senses are incapable of perceiving these inner truths. They can only be recognized through "inner vision" (antar-chakshu), which is opened through "self-practice" (atma-abhyas).
  • Self-practice is defined as continuous contemplation and assimilation of one's own innate spiritual qualities.
  • This practice leads to the realization of the "Polar Star" (Dhruv ka Tari), symbolizing the eternal and unchanging Self or the Supreme Being.
  • Seeing this Supreme Being is described as transcending death.
  • The four steps to this realization are: knowing the indwelling Parmeshthi, cultivating one's own latent spiritual powers, engaging in self-practice, and perceiving the Supreme Being.

• The Practice of Ajapa Japa and Union with the Infinite (Page 29-31):

  • The text moves towards the practice of "Ajapa Japa" – an effortless, spontaneous chanting that arises from within.
  • It highlights the transformation of the curse "Mara... Mara..." (death) uttered by Valmiki into "Ram... Ram" (the divine name), symbolizing how even negative utterances can be purified through practice.
  • The ultimate goal is the effortless awakening of the vital life force and inner chanting.
  • The attainment of "Anandghan" (One whose essence is bliss) is described. This is the conscious, knowledge-filled form that is free from any impurities (niranjan).
  • This is the realization of one's true nature.
  • The journey from self-awareness to the manifestation of the true Self is the path of Atmanubhuti.

• Sitting in the Inner Self and the Realization of Bliss (Page 29-32):

  • The core instruction is to "sit in the inner self" (aasan dhari ghat mein).
  • This means establishing oneself in one's true nature, abandoning attachment to worldly seats of power or status.
  • The analogy of a king realizing that nothing is better than his own home after touring the world reinforces this.
  • The text advises against seeking seats of power that are impermanent or can be taken away. Instead, one should seek the eternal throne of the Self.
  • The ultimate seat is within the inner consciousness, where one is not subject to anyone's will.
  • The practice of Ajapa Japa leads to the realization of the Anandghan (blissful) and Niranjan (pure) form of the Lord within.

Overall Message:

"Anandghan ni Atmanubhuti 07" is a profound spiritual discourse that guides the reader towards recognizing the illusory nature of the material world and the constant deception of the senses and desires. It emphasizes the importance of detachment, inner awareness, and consistent self-practice to awaken to the eternal, blissful Self. The text advocates for a life of pure consciousness, free from worldly attachments and desires, leading to ultimate liberation and self-realization.