Avdhigyan - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Avadhigyan" by Ramanlal C. Shah in English:

The text "Avadhigyan" by Ramanlal C. Shah, published by Z_Jintattva_Granth_1_002039.pdf and Jintattva_Granth_2_002040.pdf, explores the concept of Avadhigyan, one of the five types of knowledge in Jainism.

Introduction to Knowledge in Jainism:

Jainism categorizes knowledge into five types:

Matijnana: Sensory and cognitive knowledge, gained through senses and mind.
Shrutjnana: Knowledge gained through scriptures, testimony, or what is heard.
Avadhijnana: Extra-sensory knowledge, attained without the help of senses or mind, through the purification and clarity of the soul and adherence to vows.
Manahparyayajnana: Knowledge of the thoughts of others.
Kevalajnana: Omniscience, the highest and absolute form of knowledge.

Matijnana and Shrutjnana are considered indirect knowledge, while Avadhijnana, Manahparyayajnana, and Kevalajnana are direct (pratyaksha) knowledge. Avadhijnana and Manahparyayajnana arise from the partial destruction (kshayopasham) of the destructive karmas (ghati karmas), while Kevalajnana results from the complete destruction of all destructive karmas. A soul that attains Kevalajnana attains liberation in the same life and does not reincarnate.

Understanding Avadhigyan:

Etymology and Meaning: The word "Avadhi" derives from Prakrit "Avahinnana" and means "limit" or "boundary." Kundakundacharya referred to Avadhijnana as "Samajnana" (limited knowledge). Etymologically, "Avadhi" is formed from "Ava" (down) and "Dha" (increasing). It's said to expand more in the downward direction than upward, hence the name. The text emphasizes that "Avadhi" has two meanings: limitation and the object of knowledge itself. Since Mati, Shruta, Avadhi, and Manahparyayajnana are all limited, the term "Avadhi" aptly describes them, with only Kevalajnana being limitless.
Definition: Avadhijnana is defined as knowledge of material substances (rupya dravya) up to a certain limit, without the aid of senses or mind.
Direct vs. Indirect Knowledge: Avadhijnana, Manahparyayajnana, and Kevalajnana are direct (pratyaksha) knowledge, where the soul directly perceives objects. Matijnana and Shrutjnana are indirect, relying on senses and mind. Kevalajnana is the most direct as it knows all six substances. Manahparyayajnana has direct knowledge of mental atoms, and Avadhijnana has direct knowledge of material substances. Therefore, Avadhijnana and Manahparyayajnana are considered partial direct knowledge (desha-pratyaksha).
Analogy with Television: While acknowledging the vast spiritual difference, the text uses television as an analogy to understand Avadhijnana. Just as a TV camera allows one to see events in distant rooms or places without physically being there, Avadhijnana provides a similar, albeit spiritual, ability to perceive without sensory or mental limitations. However, Avadhijnana is superior as it doesn't require external instruments like TV cameras or screens and can even perceive future events, unlike TV which only shows present or recorded past events.

Types of Avadhijnana:

Avadhijnana is primarily classified into two types:

Bhavapratyayika Avadhijnana (Birth-conditioned): This type of Avadhijnana is acquired by birth.
- Deities and Hell-dwellers: Beings in celestial realms (devaloka) and hellish realms (narakagati) are born with Avadhijnana. The extent of this knowledge varies based on their realm and past karma (kshayopasham).
- Humans: Only the soul destined to become a Tirthankara possesses Avadhijnana by birth. Other humans do not naturally acquire it. Even for those born with it, the degree is still subject to the kshayopasham of karmas.
Gunapratyayika Avadhijnana (Quality-conditioned): This type of Avadhijnana is attained by humans and animals through the development of specific qualities. It arises from the kshayopasham of the specific knowledge-obscuring karma (jnana-avaraniya karma).
- Six Subtypes of Gunapratyayika Avadhijnana:
  - Anugami (Following): The knowledge moves with the soul wherever it goes. (Analogy: Eyes, sun and its light).
  - Ananugami (Non-following): The knowledge remains in the place where it originated and does not accompany the soul when it moves. (Analogy: A lamp tied in the house).
  - Vardhaman (Increasing): The knowledge expands as the soul's purity and virtuous thoughts increase. It can grow from a tiny fraction of an angul to encompass vast regions, even parts of the non-world (aloka). (Analogy: Fuel feeding a fire).
  - Hiyaman (Decreasing): The knowledge diminishes due to the decline in virtuous thoughts and weakening of vows. (Analogy: A lamp flame gradually shrinking).
  - Pratipaati (Decaying/Falling): The knowledge is lost suddenly and completely, like a lamp extinguished by a gust of wind. This is a rapid loss, unlike the gradual decrease of Hiyaman.
  - Apratipaati (Non-decaying/Stable): The knowledge does not fall or decay. This type of Avadhijnana is said to manifest just before Kevalajnana and is also called Paramavadhijnana. It invariably leads to Kevalajnana within an antarmuhurta (a short period of time). It's like the dawn before the sun rises.
- Alternative Classification (Umaswati's Tattvarthasutra): Umaswati classifies Avadhijnana into six types: Anugami, Ananugami, Hiyaman, Vardhaman, Anavasthita (unstable, covering Pratipaati), and Avasthita (stable, covering Apratipaati).

Scope and Limitations of Avadhijnana:

The text details the extent of Avadhijnana in terms of substance, space, time, and qualities (dravya, kshetra, kala, bhava):

Substance: Can perceive infinite material substances, from a minute part to all material substances.
Space: Can perceive from a minuscule part of an angul to vast portions of the universe, including parts of the non-world.
Time: Can perceive from an infinitesimal part of an avashika (a unit of time) to many past and future cycles of time (utsarpini and avasarpini).
Qualities/States: Can perceive infinite states or qualities.

Due to these variations, Avadhijnana has innumerable sub-types.

Understanding the Dynamics of Growth and Decay:

The text explains the relationship between the growth of time, space, and substance in Avadhijnana:

The growth of time leads to the growth of space and substance.
The growth of space leads to the growth of time and substance.
The growth of substance leads to the growth of space and time. Time is considered the subtlest, followed by space, then substance, and finally its states (paryaya) as the most subtle. For example, an increase of a single "time unit" in time can lead to a vast increase in spatial regions.

Shapes of Avadhijnana:

Avadhijnana can also be characterized by its shape:

Lowest Avadhijnana: Is spherical like a dot.
Intermediate Avadhijnana: Can have various shapes, including those of tanks, bowls, drums, cymbals, musical instruments, flowers, and grain stalks.
Deities and Hell-dwellers: Their Avadhijnana shapes are fixed (e.g., Naraka beings have a trap-like shape).
Animals and Humans: Their Avadhijnana can have various shapes and can transform, though it might remain constant for some.

Directional Perception:

The text also describes directional strengths:

Bhuvana-pati and Vyantara Devas: Strongest in the upward direction.
Vaimanika Devas: Strongest in the downward direction.
Naraka and Jyotishi Devas: Strongest in the oblique direction.
Animals and Humans: Can have varied strengths in different directions.

Extent of Perception for Devas and Naraka Beings:

The text specifies the limits of perception for different celestial realms and hellish beings, detailing how far down they can see into the hellish realms and vice-versa for Naraka beings.

Superiority and Inferiority:

Avadhijnana vs. Manahparyayajnana: While Avadhijnana has a broader scope (entire universe) and can be acquired by birth (Bhavapratyayi), Manahparyayajnana has a much narrower scope (only mental atoms) but is considered superior in quality due to its purity and subtlety. Manahparyayajnana can only be attained by pure souls (Samyakdrishti) through asceticism, not by birth.
Mati/Shruta vs. Avadhi/Manahparyaya: Mati and Shrutajnana are necessary precursors to Kevalajnana. While Avadhi and Manahparyaya offer special powers, they are not essential for liberation. However, they can provide confirmation of the soul's purity.

Avadhijnana in the Present Era (Pancham Kal):

There is differing opinion on whether Avadhijnana can occur in the current era (Pancham Kal). Some believe a very limited form might still be possible, while others deny any possibility. It's certain that Kevalajnana and Paramavadhijnana (which precedes Kevalajnana) are absent in this era. Manahparyayajnana is also considered extinct due to the lack of the required spiritual purity.

The text warns against mistaking other abilities like strong intuition, imagination, or prophetic foresight for true Avadhijnana. It emphasizes the need for direct proof and caution against accepting claims without verification. The text concludes by stressing the importance of understanding the true nature of Avadhijnana based on scriptures, without undue haste or misinterpretation.