Antakaran Ka Swaroop - Book Summary

Here's a comprehensive summary of the Jain text "Antakaran Ka Swaroop" by Dada Bhagwan, based on the provided pages:

Book Title: Antakaran Ka Swaroop (The Nature of the Inner Instrument) Author: Dada Bhagwan (referred to as Dadashri) Publisher: Mahavideh Foundation

This book is a discourse by Dada Bhagwan, a spiritual master (Gnani Purush), explaining the nature of the "Antahkaran" or the inner instrument. The Antahkaran, in this context, comprises four components: Mind (Man), Intellect (Buddhi), Consciousness (Chitta), and Ego (Ahankar). Dada Bhagwan presents himself as a scientist of the self, aiming to provide the world with the science of these inner faculties, their origins, and their workings.

Key Concepts and Explanations:

The Gnani Purush (The Knower): Dada Bhagwan is presented as a "Gnani Purush," a liberated soul who serves as the "observatory of the world." They possess knowledge of the entire universe and can explain matters beyond the Vedas. They offer scientific knowledge about the mind, intellect, consciousness, and ego, their birth, and their demise.
The Akram Path (The Effortless Path): Dada Bhagwan attained self-realization (Atmajnani) in 1958 and could impart this knowledge to others within a short time through a special process called "Gnanvidhi." This path is termed "Akram" (without order or sequence), meaning a shortcut or a "lift" rather than a step-by-step ascent.
The Nature of the Inner Instrument (Antahkaran):
- Mind (Man): The mind is described as being composed of "granthis" (knots or tendencies) formed by past ignorance, attachment, and aversion. When these granthis encounter favorable circumstances, they manifest as "vichaar" (thoughts). Thoughts are the discharge of the mind. The mind itself doesn't wander; it is the "Chitta" that wanders. The mind is not created by God but by oneself through opinions and beliefs.
- Chitta (Consciousness/Awareness): The nature of Chitta is to wander in search of happiness. Since worldly pleasures are impermanent, this search is endless. The Chitta ends its wandering only when it finds the happiness of the Self. Chitta is composed of "Gnan" (knowledge) and "Darshan" (vision). Impure Gnan-Darshan results in an impure Chitta, while pure Gnan-Darshan is the pure Self (Atma). Chitta wanders outside the body, observing things like tables and chairs, unlike the mind, which is limited to thoughts within the body.
- Buddhi (Intellect): Buddhi is the "indirect light" of the Soul, whereas "Pragya" is the direct light. Buddhi constantly calculates worldly profit and loss. It makes decisions based on what it perceives. It is connected to ego.
- Ahankar (Ego): Ahankar is the doer and experiencer. It falsely believes it is the doer of actions. Once it claims doership, it must experience the consequences. Ahankar is the driver of all actions of the Antahkaran, leading to the external actions. It is the source of all the "doer-ship" illusions. Ahankar is considered the father of the mind, and language is its mother.
The Soul (Atma): The Soul is the true Self, the "Atma," which is pure awareness, the knower, the seer, and inherently blissful. The Soul is not involved in the mechanical actions of the Antahkaran. The Soul is eternal, permanent, and unaffected by worldly occurrences.
The Relationship between Faculties:
- Mind operates based on past "opinions" (Abhipraay).
- Buddhi decides by listening to the mind or Chitta.
- Ahankar, being blind, accepts Buddhi's decision and acts upon it, leading to external actions.
- The Soul is the witness (Gnata-Drashta) and is beyond these functions.
Freedom from the Antahkaran:
- Breaking Granthis: Thoughts arise from the discharge of mental granthis. To be free from the mind means to be "nirgranth" (without granthis).
- Control vs. Understanding: The book emphasizes understanding the nature of the mind rather than trying to control it forcefully. The mind's "father" is Opinion. If opinions are dropped, the mind dissolves.
- Opinion is Key: Opinions (Abhipraay) are the root of everything. Changing wrong beliefs (Opinions) is crucial.
- Neutrality: The mind is inherently neutral. It's our opinions and reactions that create our experience.
- Pragya: When the Chitta becomes completely pure, it becomes the Soul, and Pragya (higher intellect or intuitive wisdom) begins automatically. Pragya leads towards liberation.
- Detachment: The ultimate goal is to live in the state of the Soul, which is permanent. Relatives and worldly possessions are temporary and will eventually be separated.
The Science of Karma: When one realizes they are not the doer but a witness, they become "akarta" (non-doer) and do not incur new karma. "Sanyog" (circumstances) are the doers; the Self is not.
The Nature of Buddhi (Intellect): The book explains that Buddhi causes emotional reactions. A "Gnani Purush" has no Buddhi in the conventional sense; they are "abudh" (without intellect/ego-driven intellect) and have direct knowledge. Direct knowledge (Gnan) is the light of the Sun, while indirect knowledge (Buddhi) is like the reflected light from a mirror. The Soul's light, filtered through ego, becomes Buddhi. When ego is dissolved, direct knowledge of the Soul (Gnan) shines forth.
Ego and its Resolution: The ego is pervasive and difficult to eradicate. However, by associating with a "Gnani Purush" whose ego has been dissolved, one's own ego can also dissolve. When ego goes, anger, pride, deceit, and greed (the sons of ego) also disappear. The ego can be living (sajeev) or dead (nirjeev). Living ego binds new karma, while dead ego discharges past karma. True relief comes from permanent dissolution of the ego.
The Nature of Meditation: True meditation (Dhyan) is beyond ego. What people generally practice is "ekagrata" (concentration), which is ego-driven. True meditation is an understanding, not an action performed by ego.
The Ultimate Reality: The book concludes by emphasizing that the Self (Soul) is eternal and unchanging. The world is made of only two things: the Pure Soul and "Sanyog" (circumstances/conjunctions). The Pure Soul is permanent, while Sanyog are temporary and will eventually separate (viyasi). By realizing the Self and its distinction from the ever-changing circumstances, one can attain liberation.

In essence, "Antakaran Ka Swaroop" is a profound exposition of the inner workings of human consciousness, presented through the lens of Dada Bhagwan's spiritual science, guiding seekers towards self-realization and liberation from the cycle of suffering caused by the Antahkaran.