Antaryatra

Here is a comprehensive summary of the Jain text "Antaryatra" by Amarmuni, based on the provided PDF excerpt:

Antaryatra: The Inner Journey

The book "Antaryatra" by Amarmuni emphasizes the paramount importance of inner purity as the foundation for a well-prepared life. The author asserts that external rituals, actions, or even profound scholarship are ultimately meaningless without this internal cleansing. Just as thousands of zeros hold no value without a fundamental digit, outward observances are futile without inner purity. Actions performed solely by the body, devoid of inner feeling, can never purify the soul. True purity of the soul, it is argued, necessitates self-touching conduct, meaning actions that resonate with one's inner being.

The Role of External Conduct:

External actions that naturally arise as a consequence of inner purity are considered truly valuable. Superficial displays and ostentatious rituals performed merely for show fail to achieve their intended purpose. The author observes many individuals who meticulously follow external rituals throughout their lives, yet their inner selves remain unchanged and tainted. This is attributed to their rituals being purely physical and mechanical, lacking any internal dimension.

External Conduct with Inner Purity as the Basis for Well-being:

While acknowledging that not all who perform external rituals are hypocritical or deceitful, the text addresses the common perception that such outward displays are often a means to hide inner hypocrisy. However, the author also recognizes that some individuals perform external religious acts with a simple heart, even if their inner depth is lacking. This simplicity itself can be beneficial. The most commendable individuals are those who perform external actions with inner purity. These are the ones who are truly worthy of praise and guaranteed to attain the highest state of well-being.

The Process of Inner Purity:

The text delves into how inner purity can be achieved. It suggests that a seeker must first examine their inner self. Upon introspection, one discovers the presence of both "demons" and "deities" within. The demonic aspects pull towards the world and towards vices, leading to a hellish existence. Conversely, the divine qualities within the soul guide towards goodness, opening the doors to heaven and liberation.

The Eternal Conflict: Deva and Asura:

The inner "demons" and "deities" are in constant conflict, akin to an unending Mahabharata within us. This internal battle, unlike the historical Mahabharata, has no known beginning and an uncertain end. The vices within us are likened to the Kauravas, and our virtues to the Pandavas. The battlefield for this internal war is none other than our own heart.

Kauravas, Pandavas, and the Center of Victory:

Historically, while the Kauravas may have won many battles, the Pandavas ultimately emerged victorious. Similarly, in our internal struggle, vices like anger have conquered peace, greed has stifled contentment, and ego has killed humility. The distorted states are the Kauravas, and they consistently defeat the virtues.

The text draws a parallel to the Mahabharata war, where Krishna served as the guide and Arjuna as the warrior. Where Krishna, the Yogeshwara, leads, and Arjuna, the archer, fights, victory, progress, and spiritual elevation are assured.

Our Heart: The Coordination of Arjuna and Krishna:

The author posits that within our hearts reside both Krishna and Arjuna. Krishna symbolizes the path of Jnana Yoga (the Yoga of Knowledge), and Arjuna represents Karma Yoga (the Yoga of Action). Karma Yoga alone, without proper guidance, can be blind and ineffective. It requires leadership, a knowledgeable guide. This guide is none other than knowledge. When knowledge guides action, the two are coordinated. This integration of Krishna and Arjuna is crucial. When life's internal Mahabharata is fought with this coordination, victory is certain, and the fall of the lust-driven Kauravas is inevitable.

Two Major Vices: Anger and Pride:

Among the many vices residing within us, anger (krodh) and pride (maan) are highlighted as particularly significant. Lord Mahavir himself prioritized these two among the "kashayas" (passions that fuel the cycle of birth and death). Anger is identified as the first and pride as the second of the four kashayas responsible for causing suffering across lifetimes.

The Basis of Popularity: Love:

Man's fundamental nature is to remain peaceful and to love. Humans naturally seek companionship, and love is the essential tool for building relationships. Love connects individuals. It is love that allows families to live together and societies to remain united. Love is the sole force that binds humanity, fostering familial, social, and national bonds. Those who harbor love in their hearts cultivate numerous loving relationships.

Love and Anger: Opposites:

It is impossible to both love and be angry simultaneously. These are opposing forces. Where anger exists, love cannot, and vice versa. Just as day and night cannot coexist on the same throne, or Rama and Ravana cannot share it, love and anger are mutually exclusive. To worship Rama, Ravana must be removed from the throne, and to worship Ravana, Rama must be displaced.

Anger: A Terrible Taint of the Mind:

When the mind becomes impure, the bright flame of knowledge dims. The rise of lust and anger muddies the mirror of the mind. Just as exhaling on a mirror makes it foggy and obscures the reflection, anger clouds the mind. A clear mind can reflect true images, but the "breath of anger" makes the mind so dirty that accurate reflections are impossible. Those with a clouded mental mirror cannot perceive friends as friends, spouses as spouses, or parents and children in their true forms. Their distorted reflections prevent them from seeing their duties and their own mistakes clearly.

Anger: A Terrible Destroyer:

Anger is more than madness; it is a state that surpasses madness. An angry person is far more destructive than someone considered conventionally mad. The fire of anger extinguishes reason and prudence, leading to actions that can cause regret for a lifetime, even leading to self-destruction or harm to others. In moments of anger, one loses all self-awareness.

Anger Against Anger:

The text advocates for a decisive stance against anger, deeming it entirely detrimental to life and urging its exclusion from the mind. When anger arises, it should be forcefully expelled. The principle recommended is to direct anger against anger itself. This means channeling anger towards overcoming the vice of anger rather than directing it towards others. When anger is thus expelled, streams of affection will naturally flow, the heart will become peaceful and pure, and the intellect will be cleansed.

A Peaceful Mind is Capable of Decision-Making:

Only when we are in a state of peace, with our minds like tranquil lakes, do we possess the capacity for correct decision-making. A peaceful mind can think clearly and communicate effectively. If one succumbs to anger, they have effectively killed their intellect, leaving no capacity for sound judgment. Decisions made in anger are never conducive to peace.

The Way to Quell Anger:

The question of how to avoid anger is answered by drawing an analogy to extinguishing a house fire. Just as water is used to douse flames, forgiveness and tolerance should be used to quench anger. Opposing forces are necessary to overcome negative states. Anger cannot be conquered by anger, nor pride by pride. Just as a hot iron cannot be cut by another hot iron, but requires a cold iron, anger needs a counterbalancing virtue. When the cold iron heats up, its inherent rigidity lessens, and it becomes susceptible to being cut.

Lord Mahavir stated that anger destroys love. This implies that anger annihilates all relationships that are sustained by love. Familial, social, and guru-disciple relationships, based on affection, are destroyed by anger. Where anger flares, the bonds between brothers, spouses, parents and children, and in-laws break. In such situations, a person living amongst millions remains isolated.

The Abode of Lakshmi (Prosperity):

The ideal of life is declared to be love. The text recounts a story of Indra meeting Lakshmi, who resides only where love reigns supreme, where families, societies, and nations are free from conflict and work together harmoniously. Lakshmi dwells with those who are cooperative, self-sacrificing for the well-being of others, and willing to suppress their desires. She resides where the life-giving streams of love and affection continuously flow, and where conflict, hatred, and malice are absent. This statement by Lakshmi provides an eternal ideal for the world. The text observes that even wealthy families lose their prosperity and joy when discord and anger arise, and Lakshmi departs.

Pride and its Demise:

The same principle applies to pride as to anger. A proud individual alienates everyone. They may accomplish a small task but inflate it with immense ego, believing no one is their equal. They try to dominate others and lack respect for virtuous individuals. Such a person craves their own praise but remains tongue-tied when asked to praise others. Therefore, victory over pride is essential and achievable through humility and gentleness.

The Final Two Kashayas: Deceit and Greed:

Deceit (maya) is described as a cancer of life, silently poisoning it from within. A deceitful person can have no friends. Their tongue may speak of nectar, but their mind harbors poison. Therefore, to cultivate friendship, renouncing deceit through simple and pure intentions is necessary.

Greed (lobha) is deemed the most destructive. Lord Mahavir called greed all-destroying. Where greed exists, the spirit of family, society, and nation service and welfare cannot survive. Religion is entirely absent in its presence. True religion lies in non-attachment and dispassion. The path of practice is detachment and absence of desire. Hence, victory over greed is crucial for a seeker and is achievable solely through contentment.

Requirements for this Victory Journey:

The author concludes by stating that the journey of conquering these vices requires continuous self-study, contemplation, and reflection. Recognizing faults in vices and virtues in good deeds is essential for the purity of the inner life.