Anubhuti Evam Darshan

Here is a comprehensive summary of the Jain text "Anubhuti evam Darshan" by Sagarmal Jain, based on the provided pages:

Book Title: Anubhuti evam Darshan (Experience and Philosophy) Author: Sagarmal Jain (Editor) / Sadhvi Ruchidarshanshri (Main Contributor/Author of Anubhuti section) Publisher: Prachya Vidyapith Shajapur

This work is a collection of free verse poems (मुक्तकाव्य संकलन) aiming to present the profound secrets of Jain philosophy in an accessible and engaging manner for a wide audience. The book is structured into three main sections: "Anubhuti" (Experience), "Jain Darshan" (Jain Philosophy), and "Bhartiya Darshan evam Chintan" (Indian Philosophy and Thought).

Section 1: Anubhuti (Experience)

This section, primarily authored by Sadhvi Ruchidarshanshri, explores personal spiritual experiences and core Jain principles through evocative poetry.

• "Satya Sada Amar" (Truth is Always Immortal): This poem emphasizes the eternal and all-pervasive nature of truth, transcending all religions and doctrines. Truth is presented as always relevant and never dying, regardless of persecution.
• "Mukti" (Liberation): Liberation is described as the state of complete knowledge and bliss that arises after the fever of passions (kashay) subsides. It's a state of being fully oneself, free from disturbance, beyond the cycles of birth and death, where there is no desire or worry, yet everything is present.
• "Gyan Yukt Acharan hi Mukti ka Dwar" (Action Combined with Knowledge is the Door to Liberation): This piece highlights the critical importance of action accompanying knowledge. Knowledge without action is deemed a burden, a mere intellectual exercise leading to ego. True liberation requires the integration of both, like two wheels of a chariot.
• "Samyaktva" (Right Faith/Conviction): Samyaktva is presented as the first step towards spiritual progress, the fundamental alphabet of spirituality, and the first lesson in self-realization. It's about accepting truth beyond biases and prejudices. It awakens dormant life, leading to wisdom. It is the foundation upon which the edifice of spiritual practice is built and the inner vision that reveals duty. Without understanding Samyaktva, liberation is impossible.
• "Gunasthan" (Stages of Spiritual Evolution): This section provides a detailed, poetic description of the fourteen stages of spiritual development in Jainism, from the state of deluded faith (Mithyadrushti) to the ultimate state of the liberated soul (Siddha). It explains the process of karma subsidence, destruction, and their effects on the soul's journey.
• "Apekshaon ki Barat" (The Wedding Procession of Expectations): This poem speaks to the suffering caused by our expectations from others. We attach ourselves to others, leading to disappointment when these expectations are unmet. It highlights the transient nature of relationships, like birds on a tree, suggesting a need to detach from these expectations.
• "Man Rupī Ghoda" (The Horse of the Mind): The mind is likened to a wild horse that often overpowers its rider (the self). Despite its speed and deceptive nature, only the truly skilled can control it. The poem illustrates how the mind can lead to both bondage and liberation, citing the example of Rajarshi Prasannachandra.
• "Sanyam" (Restraint): Sanyam is defined not just as outward renunciation or monastic attire but as the inner commitment to the five great vows (Panchamahavratas). It's a battle against passions, a celebration of discipline in the face of adversity, and a journey of self-discovery and equanimity.
• "Brahmacharya" (Celibacy/Spiritual Discipline): True Brahmacharya is not mere outward show or suppression but the conscious, discerning practice of celibacy rooted in self-knowledge. It arises from recognizing the transient nature of sensory pleasures and attachments, leading to detachment and inner purity.
• "Hey Bhagwan!" (Oh God!): This poem critiques a transactional approach to devotion, where humans treat their relationship with the divine as a business deal, expecting returns for their worship. It calls for a reflection on the true nature of devotion.
• "Prabhu se Milan" (Meeting the Lord): The poet expresses a deep longing for union with the Divine, preparing herself with the "sixteen adornments of spirituality." However, she grapples with the apparent disparity between the soul (with its imperfections and karma) and the pure, formless Divine. The poem concludes that the distance is conceptual, and true union comes from recognizing the shared, pure essence of the soul and the Divine, realizing non-duality.
• "Guru": The Guru is depicted as a sculptor of the soul, transforming the raw material of a student into something beautiful and refined through disciplined teaching and guidance. The Guru, like a potter, can be stern externally but compassionate internally, guiding students from darkness to light and empowering them to achieve spiritual heights.
• "Yug Purush" (Man of the Age): This is a tribute to a great spiritual leader, likely referring to Acharya Vijaya Rajendrasurishwarji. The poem praises his wisdom, his efforts to revive and restore Jain principles, his courage, his asceticism, and his contribution to the literary world, particularly mentioning his role in the "Abhidhan Rajendra Kosha."
• "Maa" (Mother): This poem is a heartfelt tribute to motherhood, emphasizing a mother's unconditional love, sacrifice, and nurturing care for her child. A mother's joy is in her child's happiness, and she endures suffering to protect her offspring, forgiving their mistakes with immense love.
• "Jeevan ka Arth" (The Meaning of Life): This philosophical piece delves into the nature of life and death. It asserts that death is not an end but a transition, a change of clothing. Life is the opportunity between birth and death to discover one's true, eternal self, which is beyond birth and death. The meaning of life lies in realizing this eternal essence and transcending the cycle of rebirth.

Section 2: Jain Darshan (Jain Philosophy)

This section delves into key concepts of Jain philosophy, providing explanations in verse.

• "Anekant/Anagraha" (Non-absolutism/Non-attachment): Anekantavada is presented as the principle of viewing truth from multiple, even seemingly contradictory, perspectives. It is practical and logical, recognizing that objects have infinite attributes. This principle allows for the understanding of change (utpad-vyay-dhrauvya) and the interconnectedness of existence. It advocates for avoiding rigid, one-sided views.
• "Jain Darshan mein Praman" (Sources of Valid Knowledge in Jain Philosophy): This poem outlines the six valid sources of knowledge (Pramanas) in Jainism: Pratyaksha (direct perception), Anumana (inference), Upamana (comparison), Shabda/Agam (testimony/scripture), Arthapatti (postulation), and Anupalabdhi (non-apprehension). It briefly describes each.
• "Naya" (Standpoints): This discusses the concept of Naya, which are partial standpoints used to understand the multifaceted nature of reality. It distinguishes between correct standpoints (Sunaya) and incorrect, absolutist ones (Durnaya), listing the seven main Nayas: Naigama, Sangraha, Vyavahara, Rjūtra, Shabda, Samabhirudha, and Evambhūta.
• "Agam" (Scriptures): This poem speaks of the Agamas as the illuminating scriptures that dispel darkness. It traces the lineage of Jain knowledge from Lord Mahavir, through the twelve Angas, the tradition of Shruta Kavis, and the subsequent compilations and recensions of the Agamas, highlighting their importance for liberation.
• "Dravya" (Substance): Dravya is defined as the underlying reality that persists through change. It possesses both an eternal aspect (swalaxana) and impermanent aspects (paryaya). The poem uses the example of clay and a pot to illustrate how a substance can undergo transformation without losing its essential nature.
• "Guna" (Attributes): Gunas are the inseparable, permanent attributes of a substance (Dravya), existing concurrently with it. They are contrasted with Paryayas, which are temporary states. Attributes are categorized into general (common to all substances) and specific (unique to particular substances).
• "Paryaya" (Modes/States): Paryayas are the transient changes or modes that occur in a substance. The universe is described as a continuous cycle of creation, destruction, and recreation, driven by these Paryayas. A Paryaya is both distinct from and inseparable from the Dravya.

Section 3: Bhartiya Darshan evam Chintan (Indian Philosophy and Thought)

This section provides brief overviews of various prominent Indian philosophical schools.

• "Bhartiya Chintan mein Praman Vyavastha" (The System of Valid Knowledge in Indian Thought): This brief section highlights how different Indian philosophical schools accept varying sets of Pramanas, from the Charvakas who accept only perception, to the Buddhists accepting perception and inference, and others accepting up to six Pramanas.
• "Charvak Darshan" (Charvaka Philosophy): This outlines the materialistic philosophy of Charvaka, attributed to Brihaspati. It states that the world is formed by the natural combination of earth, water, fire, and air, rejecting the existence of soul, space, and God. It emphasizes pleasure as the sole aim of life, even advocating for borrowing to enjoy. Death is considered liberation.
• "Bauddha Darshan" (Buddhist Philosophy): This section introduces the teachings of Lord Buddha. It states that the world operates on cause and effect, governed by natural laws of origination and cessation. It emphasizes the impermanent and constantly changing nature of existence, rejecting the concept of an eternal soul. The five aggregates (skandhas) constitute what is mistakenly perceived as the soul. The Four Noble Truths and the Eightfold Path are presented as the way to overcome suffering and achieve Nirvana.
• "Jain Darshan" (Jain Philosophy): This reiterates the core tenets of Jainism, emphasizing the Tirthankaras as enlightened beings who guide humanity to liberation. It mentions the concepts of five existences (Panchastikaya), nine realities (Navatattva), and six substances (Shadravya). The universe is seen as eternal, without a creator, and consisting of two types of souls: bound (baddha) and liberated (mukta). Liberation is achieved through right faith, knowledge, and conduct, particularly the five great vows, leading to the realization of infinite knowledge, perception, energy, and bliss.
• "Nyaya Darshan" (Nyaya Philosophy): Attributed to Maharshi Gautama, Nyaya is an theistic philosophy. It posits God as eternal, omniscient, and the creator. The universe is created through the combination of atoms, along with souls, space, time, and mind, with God acting as the efficient cause. Liberation is attained through true knowledge, resulting in the cessation of suffering and the cycle of birth and death. In the state of liberation, there is a complete absence of happiness, sorrow, and consciousness, as consciousness is considered an accidental attribute of the soul.
• "Sankhya Darshan" (Sankhya Philosophy): Propounded by Mahishi Kapila, Sankhya does not believe in God as the creator. Instead, it attributes the development of the world to the interplay of Prakriti (primordial matter) and Purusha (consciousness). Prakriti, composed of Sattva, Rajas, and Tamas, undergoes evolution when influenced by Purusha. The process begins with Mahat (cosmic intellect), then Ahankara (ego), leading to the senses and gross elements. The goal is liberation through discriminating between Prakriti and Purusha, realizing that the soul is passive and unaffected by the world.
• "Vedanta Darshan" (Vedanta Philosophy): This section focuses on Advaita Vedanta, attributed to Shankaracharya. It states that Brahman, the ultimate reality, appears as the universe due to Maya (illusion). Maya is neither real nor unreal and has no existence separate from Brahman. Brahman alone is true; everything else is an illusion. Brahman and the individual soul (Atman) are identical. Ignorance is the cause of bondage, and liberation is achieved through knowledge, which dissolves the illusion of duality and leads to the realization of oneness with Brahman.

In essence, "Anubhuti evam Darshan" is a multifaceted exploration of spiritual experience and philosophical thought, primarily from a Jain perspective, but also touching upon other Indian philosophical traditions. It aims to make profound spiritual concepts accessible through poetry and clear explanations.