Atmatattva Ka Sakshatkar

Here is a comprehensive summary of the provided Jain text, "Atmatattva ka Sakshatkar" by Chandanmuni:

This excerpt from "Atmatattva ka Sakshatkar" by Chandanmuni, published in the Z_Bhanvarlal_Nahta_Abhinandan_Granth, focuses on the core Jain concept of self-realization (Atma-sakshatkar) and how it can be achieved.

The text begins by quoting Poojyapada Swami's "Samadhishtaka" (Verse 30), which defines the realization of the Supreme Self (Paramatma-tattva) as the experience one has when all senses are controlled, and the inner self is calm and devoid of fluctuations. This fleeting glimpse, when the senses are withdrawn and attention turns inward, is considered a momentary vision of the Self.

The author emphasizes that self-realization is the ultimate goal, and it's crucial to understand what the "Paramatma" truly is. In an age that values empirical evidence and practical application, merely relying on scriptural authority is insufficient. Modern humans seek tangible proof, much like scientific experiments. Lord Mahavir, the text argues, advocated for a similar experiential approach, urging individuals to discover truth through their own soul ("Appana saccha meseja") rather than blindly accepting pronouncements. This involves not just seeing (darshan) but right perception (samyak-darshan), followed by right knowledge (samyak-jnana) and right conduct (samyak-charitra).

Samyak-darshan is presented as a synonym for self-realization, but with a subtle distinction from mere faith. While faith can be instilled, samyak-darshan arises naturally from right observation. It's not something that can be forced but rather something that emerges spontaneously.

The text further elaborates on the nature of this realization by using analogies. It compares it to seeing the thread between two beads of a rosary as one bead slides away and before the next one engages. Similarly, self-realization occurs in the brief, unadulterated moments between thoughts and sensory experiences. This is the true glimpse of the Self, occurring between the cessation of one thought-wave and the arising of another.

The author acknowledges the question of what the Self looks like and what its form is, but points out the difficulty of describing the ineffable. However, it asserts that there will be a cognition of "something exists." This "something" is the pure, unattached essence of consciousness, referred to as the "Paramatma."

An analogy from the Upanishads is shared about Daksh Prajapati and Virochan. Virochan seeks to know the Self. Prajapati instructs him to look into a tranquil lake when all its ripples subside. Virochan sees his reflection and then grapples with the question of whether the seer or the seen is the Self. This highlights the fundamental difference between external perception (bahirmukhi), which focuses on objects, and internal perception (antarmukhi), which focuses on the perceiver. The text stresses the need to turn the gaze inward.

Finally, the text quotes "Samadhishtaka" (Verse 35) again, stating that one who calms the mind, free from the waves of attachment and aversion, can witness the essence of the Self, something others cannot. The mind, undisturbed by the fluctuations of likes and dislikes, becomes the vessel for this profound realization. The text concludes by emphasizing that the Self is one and that we fail to recognize it amidst our engagement with sensory experiences like hearing, seeing, smelling, tasting, and touching. When this singular Self is no longer perceived, all actions cease, proving its existence. Therefore, to achieve self-realization, it is imperative to still the turbulent emotions of attachment and aversion.