Avadhi Gyan - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Avadhi Gyan" by Bhanvarlal Nahta, based on the provided PDF pages:

Introduction to Avadhi Gyan and Jain Knowledge

The text begins by outlining the five types of knowledge in Jainism:

Marggyan: (Implied to be preliminary or directional knowledge, not elaborated upon here).
Shrutgyan: Knowledge obtained through scriptures or sensory perception.
Avadhi Gyan: The subject of this book.
Manah Paryav Gyan: Knowledge of others' thoughts.
Keval Gyan: Omniscient knowledge.

It clarifies that while Matigyan (sensory knowledge) and Shrutgyan are acquired with the help of the mind and senses, Avadhi Gyan, Manah Paryav Gyan, and Keval Gyan are atindriya (beyond the senses) and manoteet (beyond the mind). These occur through the purification and clarity of the soul and the practice of self-restraint.

Origin of Avadhi Gyan and Keval Gyan

Avadhi Gyan and Manah Paryav Gyan arise from the partial destruction (kshaya-upasham) of knowledge-obscuring karma (Gyanavarniya Karma). Keval Gyan arises from the complete destruction of all knowledge-obscuring karma. When a soul attains Keval Gyan, it becomes the sole knowledge; the other four types merge into it. A soul that attains Keval Gyan achieves liberation (moksha) in the same lifetime and does not experience rebirth.

Etymology and Meaning of Avadhi Gyan

The word "Avadhi" is derived from the Prakrit-Ardhamagadhi word "Ohi." The root "Ava" signifies "downward," and "dha" means "to increase" or "to spread." The term "Avadhi Gyan" signifies knowledge that spreads more downward than upward, or knowledge with a limit or boundary. The text notes that while Kunda Kunda Acharya referred to it as "limited knowledge," it's more accurate to consider both meanings: "limit" and the etymological sense of downward spreading. All types of knowledge except Keval Gyan (which is limitless and unhindered) are considered "Savadhi" (limited).

Definition of Avadhi Gyan

Avadhi Gyan is defined as the knowledge that occurs without the aid of the senses and mind, pertaining to material (roopi) substances, up to a certain limit.

The text provides several interpretations:

"Ava" meaning "downward," and "dhi" meaning "to apprehend" or "to know" forgotten things.
Knowledge that manifests in substances that have form (murti).
The activity of the soul directly perceiving the object.

Classification of Knowledge: Direct vs. Indirect

Jainism classifies knowledge into two main types:

Direct Knowledge (Pratyaksh Gyan): Knowledge attained directly by the soul through its own consciousness, without the involvement of the mind and senses. Avadhi Gyan, Manah Paryav Gyan, and Keval Gyan fall into this category.
Indirect Knowledge (Paroksh Gyan): Knowledge acquired with the help of the mind and senses. Matigyan and Shrutgyan are indirect.

Keval Gyan is the most direct, knowing all six substances directly. Manah Paryav Gyan knows the atoms of thought-matter directly. Avadhi Gyan knows physical (pudgal) substances directly. Therefore, Manah Paryav Gyan and Avadhi Gyan are considered "Desh Pratyaksh" (partially direct).

Analogy with Television

The text uses the analogy of television to help understand Avadhi Gyan. While television, like Avadhi Gyan, expands our reach beyond immediate sensory perception (e.g., seeing events in another room or far away), it still relies on senses (eyes) and technology. Avadhi Gyan, however, is achieved solely through the soul's power, without sensory or mental aids, and can perceive future events, unlike TV which only shows recorded or current events.

Types of Avadhi Gyan

Avadhi Gyan is acquired in two ways:

Bhava Pratyayik Avadhi Gyan (Birth-Dependent): This is innate knowledge present from birth. Deities and beings in hell realms (Naraki) are born with Avadhi Gyan according to their specific birth state and past karma. While humans generally don't get it from birth, the soul of a Tirthankara attains it from their conception. This type also involves the principle of Kshaya-upasham.
Guna Pratyayik Avadhi Gyan (Virtue-Dependent): This type of Avadhi Gyan develops through spiritual practices and the purification of virtues. It is attained by humans and animals (Tiryanche) who cultivate the necessary qualities and through the Kshaya-upasham of Avadhi Gyan-obscuring karma.

Six Types of Guna Pratyayik Avadhi Gyan

These six types describe the nature and behavior of Avadhi Gyan:

Anugami (Following): The knowledge moves with the individual wherever they go. (Example: Eyes, sunlight).
Atanugami (Non-Following): The knowledge remains at the origin place and doesn't travel with the individual. (Example: A lamp tied in a house).
Vardhaman (Increasing): The knowledge grows as spiritual purity and auspicious thoughts increase. (Example: Fuel adding to a fire).
Hiyaman (Decreasing): The knowledge diminishes due to the decline in spiritual purity and auspicious thoughts. (Example: A diminishing lamp flame).
Pratipaati (Fading Away): The knowledge suddenly disappears. (Example: A lamp blown out by wind). This is different from Hiyaman as it's an abrupt cessation.
Apratipaati (Non-Fading Away): The knowledge does not fade away and is considered "Paramavdhi Gyan" (Supreme Avadhi Gyan). It eventually merges into Keval Gyan. It's like the dawn before sunrise.

Alternative Classification (from Tattvartha Sutra)

Acharya Uma Swami lists six types:

Anugami
Ananugami (same as Atanugami)
Hiyaman
Vardhaman
Anavasthit (Unstable): Includes knowledge that arises, increases, decreases, and disappears (similar to Pratipaati).
Avashthit (Stable): The knowledge remains until Keval Gyan is attained (similar to Apratipaati).

Scope of Avadhi Gyan (Substance, Space, Time, State)

Substance: Can perceive from infinite material substances (least) to all material substances (most).
Space: From an infinitesimal part of an Angula (least) to countless regions of the universe (most).
Time: From an infinitesimal part of an Aavlik (least) to countless past and future cycles of time (most).
State: Can perceive from an infinite number of states (least) to an infinite number of states (most).

The text states that considering all these dimensions, there are innumerable types of Avadhi Gyan.

Relationship between Time, Space, Substance, and State

The text explains how these dimensions relate, especially in the context of increasing or decreasing knowledge:

Increase in time leads to an increase in space, substance, and state.
Increase in space leads to a greater understanding of time, substance, and state.
Increase in substance leads to an increase in state.

The relationship isn't always proportional; a small increase in space might not increase time, but an increase in substance or state always implies an increase in their underlying components.

Shapes of Avadhi Gyan

The scope of Avadhi Gyan can take various shapes, described as:

Least: Point-like (Stibuk).
Medium: Various shapes like trays, pots, drums, flowers, barley grains, etc., depending on the type of being.
Deities and Naraki: Their Avadhi Gyan shapes are fixed and do not transform (e.g., cup-shaped for Bhuvanpati, drum-shaped for Vyantar).
Humans and Animals: Their Avadhi Gyan shapes can vary and transform.

Directional Scope of Avadhi Gyan

Bhuvanpati and Vyantar Devas: Greater scope upwards.
Vaimanika Devas: Greater scope downwards.
Naraki and Jyotishi Devas: Greater scope sideways/obliquely.
Humans and Animals: Varied scope in all directions.

Extent of Avadhi Gyan for Deities

The text details how far deities in different celestial realms can perceive downwards into the hellish realms, indicating a progressive increase in scope with higher celestial abodes.

Superiority of Human Avadhi Gyan

Humans can achieve the highest form of Avadhi Gyan in terms of substance, space, time, and state. This includes knowledge of the entire universe and even beyond into the non-loka (aloka). While the non-loka has no substances to perceive, the capacity to extend awareness to it highlights the power of supreme Avadhi Gyan.

Naraka's Avadhi Gyan Scope

The text provides specific limits (in Yojana or Krosa) for the extent of Avadhi Gyan for beings in each of the seven hellish realms.

Avadhi Gyan and Samyaktva (Right Faith)

Matigyan, Shrutgyan, and Avadhi Gyan can exist with or without Samyaktva.
A soul with wrong faith (Mithya Drishti) can also possess these three types of knowledge.
When these three types of knowledge are associated with wrong faith, they become "Mithya Matigyan," "Mithya Shrutgyan," and "Mithya Avadhi Gyan" (also known as Vibhanga Gyan).
Manah Paryav Gyan and Keval Gyan can only be attained by those with right faith.

Vibhanga Gyan

Vibhanga Gyan is a corrupted or impure form of Avadhi Gyan, experienced by those with wrong faith. It is distorted, unclear, and can even perceive things incorrectly.

Avadhi Gyan vs. Manah Paryav Gyan

Hierarchy: Manah Paryav Gyan is considered higher than Avadhi Gyan.
Subject Matter: Avadhi Gyan can encompass all material substances in the 14 Rajlokas and even the non-loka. Manah Paryav Gyan is limited to the atoms of thought-matter within the 14 Rajlokas, making its subject matter much smaller but more refined.
Subtlety & Purity: Despite its limited scope, Manah Paryav Gyan is considered more subtle and pure because it comprehends the many qualities and states of its object.
Acquisition: Avadhi Gyan can be innate (Bhava Pratyayik), while Manah Paryav Gyan is always acquired through spiritual practice and purification (Guna Pratyayik). Even Tirthankaras attain Manah Paryav Gyan only after initiation, not by birth.

Importance in Moksha Marga

While Matigyan and Shrutgyan are crucial precursors to Keval Gyan (as no one can achieve Keval Gyan without them), Avadhi Gyan and Manah Paryav Gyan are not strictly necessary for liberation. However, they can serve as indicators of a soul's purification.

Avadhi Gyan in the Fifth Era (Pancham Kaal)

There is a debate among scholars about whether Avadhi Gyan can exist in the current era (Pancham Kaal).

Some believe a minimal form of Avadhi Gyan might still be possible.
Others deny its possibility entirely, especially for "Paramavdhi Gyan" (Supreme Avadhi Gyan), which precedes Keval Gyan.
It is generally agreed that Manah Paryav Gyan has ceased to exist in this era due to the lack of sufficient spiritual discipline.

The text cites conflicting scriptural references regarding the possibility of Avadhi Gyan in this era, highlighting that the scriptures suggest it might be extremely rare or non-existent.

Distinguishing True Avadhi Gyan

The text warns against mistaking other abilities for true Avadhi Gyan:

Vachan Siddhi (Power of Words): True saints' words often prove correct, but this is not necessarily Avadhi Gyan; it can be based on experience or intuition.
Intuition and Imagination: Predictions or descriptions based on strong intuition, psychological projection, or imagination are forms of Matigyan, not Avadhi Gyan.
Miracles: Miraculous powers attributed to saints by their disciples should not be automatically equated with Avadhi Gyan without proper verification against its true definition.

The conclusion stresses the importance of discerning the true nature of Avadhi Gyan and not rushing to accept claims without proper understanding and verification.