Bhedvigyan Ka Yatharth Prayog

Here's a comprehensive summary of the Jain text "Bhedvigyan Ka Yatharth Prayog" (The True Application of Discerning Knowledge) by Nemichand Patni, based on the provided pages:

Book Title: Bhedvigyan Ka Yatharth Prayog (The True Application of Discerning Knowledge) Author: Nemichand Patni Publisher: Todarmal Granthamala Jaipur

Core Concept: The book centers around the Jain principle of Bhedvigyan, which translates to "discerning knowledge" or "discriminative wisdom." It emphasizes understanding the fundamental difference between the soul (Atma) and all other substances (non-soul, para). The core message is that true spiritual progress and liberation (Moksha) are achieved through the correct and consistent application of this discerning knowledge.

Key Themes and Sections:

• Introduction to Bhedvigyan (Page 6-7):

  • The text begins by quoting Samaysar Kalash verses that highlight the criticality of Bhedvigyan. It states that all liberated souls achieved liberation through Bhedvigyan, and all bound souls remain bound due to its absence.
  • Bhedvigyan is defined as the ability to recognize and understand the distinct nature of two mixed or seemingly identical subjects/objects/entities.
  • In the context of spiritual practice, the ultimate aim is the soul (Atma). The primary step is to recognize the soul's true nature, even when it appears to be mingled with other substances during worldly existence.
  • This discerning knowledge should be practiced continuously and unbrokenly until the soul's consciousness stabilizes in its own nature, free from external influences.

• Application of Bhedvigyan (Page 7-8):

  • Bhedvigyan has two main applications:
    1. From ignorance to knowledge: To transform an unenlightened (ignorant) individual into an enlightened one.
    2. From knowledge to perfection: For an enlightened individual (already in the 4th stage of spiritual development) to attain the ultimate state of liberation.
  • The book's focus is on the first type, particularly the path from ignorance to knowledge.
  • This first type itself has two phases:
    • Recognition and Decision: Understanding and deciding on the soul's true nature as the eternal, knowing, unchanging entity (trikali gyayak dhruv). This process involves external observation through the senses but doesn't lead to self-experience. However, this decision is crucial for developing the eligibility for self-experience.
    • Concentration and Self-Experience: After making the decision, concentrating one's consciousness and practicing pure, unmixed awareness (nirvikalp upayog) to achieve self-experience (atmanubhuti).
  • A critical prerequisite for all forms of Bhedvigyan is an ever-increasing desire and inner strength (prushthabal) for attaining the supreme soul-state (paramatmada­sha). Without this desire, any method of Bhedvigyan will fail.

• The True Basis of Bhedvigyan (Page 8-9):

  • The success of Bhedvigyan hinges on understanding one's own true nature. Merely thinking about the nature of external objects and distinguishing oneself from them is not enough.
  • Analogies are used: To identify gold mixed with other metals, one must know the nature of pure gold, not the other metals. Similarly, to identify milk in a mixture with water, the nature of milk is primary.
  • Therefore, the knowledge of one's own self (the gyayak) is the fundamental basis for distinguishing oneself from what is not the self.

• The First Step of Bhedvigyan (Page 9-12):

  • Understanding the Soul (Atma): The text addresses the common perception of the soul being merged with the body. It clarifies that at death, the soul leaves the body, proving its distinct existence. The soul is identified by consciousness (chetana).
  • Nature of the Soul: The soul is characterized as:
    • Conscious: Possessing consciousness.
    • Knowing (Gyayak): The subject that knows.
    • Immaterial (Amurtik): Not perceivable by the senses.
    • Self-Contained: It knows objects without leaving its own space (its infinite spatial units) or the objects coming near it.
    • Self-Dependent Knowledge: Knowledge arises from its own capabilities, without needing to face or interact with objects. It knows its own cognitive modifications (jnana paryay) which take the form of the known objects.
    • Unchanging: Even when knowing, the gyayak (soul) remains pure and unaffected by the modifications of knowledge or the attributes of the known objects. It does not absorb any imperfections.
  • The Soul's Immense Power: The soul possesses infinite potential. Even the soul's current worldly knowledge, which is dependent on senses, demonstrates immense power. When this knowledge is directed inward (swal­akshi), it leads to self-experience and eventually omniscience (sarvajnyata).
  • Self-Recognition: By understanding this nature, the individual realizes, "I am that knower (gyayak) which is separate. This body is not me." This realization leads to disassociation from the body and associated worldly possessions (wife, children, property, money) as they are considered asadbhu­t­a­p­a­c­h­a­r­a­n­a­y­a (unreal and conventionally treated). This shifts attraction from external things towards the self, initiating self-direction (atmas­a­m­m­u­kh­a­t­a).

• Establishing the Soul as the Siddha-Natured Knower (Page 12-14):

  • Attaining a non-defiled state requires taking refuge in the unchanging, knowing essence (gyayak dhruv tatva) with intense desire.
  • The soul's true nature (dhruv swarup) is subtle and unrecognized due to its primordial state. Current manifested states (paryay) are gross.
  • While the ignorant person experiences the current states (paryay), they don't directly perceive the eternal dhruv. The dhruv can only be understood conceptually and accepted through unwavering faith and conviction.
  • The enlightened also experience only sensations and bliss in deep meditation, not the dhruv directly.
  • The Model of Siddhas: To establish the self as dhruv, one must understand the manifested state of the Siddhas (liberated souls). Siddhas, with their fully realized infinite qualities, have achieved omniscience and absolute freedom from agitation, experiencing infinite bliss. Their soul had the potential for these powers, which then manifested.
  • Conviction and Inner Turn: The spiritual seeker (atmarthi) develops faith in their own dhruv nature, identical to the Siddhas. This shifts their consciousness inward. They internalize the Siddhas' state within their own consciousness and focus their attraction and inner transformation (parinati) on their dhruv nature by contemplating its infinite powers.
  • The essence of this stage is to understand that the soul's true form is the dhruv, like that of the Siddhas. The current states (paryay) are transient and one-time events. Accepting the dhruv as the true self reduces attraction to transient states, making the consciousness capable of becoming pure and unwavering (nirvikalp). This is the second type of discerning knowledge that turns the ignorant into the knowledgeable.

• Achieving Results through the True Application of Bhedvigyan (Page 14-18):

  • The Role of Intense Desire: Success in Bhedvigyan depends on an ever-increasing intensity of desire (ugrata) and purity of inner transformation (parinati). This increases attraction towards the self and decreases attraction towards the non-self.
  • Inner Direction of Knowledge: When practicing self-realization, knowledge naturally turns inward (swamukh­a­peksi). This is the stage of practical application (prayoga­ya­labdhi).
  • Weakening of Afflictions: As the soul's attraction turns inward, faith in the self (gyayak) strengthens. External objects (matter, karma, etc.) are recognized as external, leading to a decrease in attraction towards them. Consequently, deluded beliefs (mithyatva) and deeply ingrained afflictions (anantanu­b­a­n­dhi) begin to weaken.
  • Self-Reliance of Knowledge: Knowledge is inherently pure and knows both the self and the non-self according to their true nature, without being affected. It doesn't require external aids like senses.
  • Detachment from External Objects: External objects are independent entities with their own cycles of creation and destruction. Knowing them or not knowing them does not affect their nature. Therefore, the desire to know them is ultimately meaningless.
  • The Soul's Relationship with Knowledge: The soul's own cognitive modifications (paryay) are also objects of knowledge. Knowledge perceives them impartially, without absorbing their defects. The defilements are in the states of faith (shraddha) and conduct (charitra), not in knowledge itself. Knowledge is merely the witness.
  • The Goal: The ultimate aim is for knowledge to become self-reliant (swamukh­a­peksi), leading to transcendental experience (ateendriyata). When this occurs, external objects naturally become secondary and neglected. For an enlightened person, this happens spontaneously; for a seeker, it requires practice.

• Can a Defiled Soul be Considered a Knower? (Page 18-20):

  • The Problem: If other substances have unchanging states similar to their fundamental nature, but the soul's states are defiled, how can the soul be considered a pure knower?
  • The Solution: The core issue is a difference in perspective. The true substance (praman­a­r­u­p­a­vastha) of the soul is identical to that of the Siddhas, whose states are also unchanging. The soul's inherent nature is to know.
  • Two Aspects of the Soul: The soul has two aspects:
    1. Eternal Aspect (trikali swarup): This is unchanging, eternal, and the true nature of the knower (gyayak). This is what a spiritual seeker should identify with.
    2. Transient Aspect (paryay): These are the momentary states, which can be defiled.
  • The Right Perspective: The correct perspective is to accept the eternal aspect as the true self and then investigate the defilements and their causes. The mistaken perspective is to consider the transient, changing states as the self and then try to find the pure knower within them. This is futile as the changing states themselves will perish.
  • Focusing on the Eternal: By accepting the eternal dhruv nature of the soul, one realizes, "I am the Siddha-natured soul. My natural state is knowledge, therefore I am a knower. Defilements have a temporary existence; if their causes cease, the Siddha-natured soul will remain." This realization cultivates faith in the soul's greatness and the insignificance of defilements, fostering intense desire and strong effort to eliminate defilements. The search for the causes of defilements is the proper approach.

• What is the Cause of Defilements? (Page 20-22):

  • No Fault in the Soul's Qualities: None of the soul's infinite qualities inherently produce defilements. The soul itself, or external substances like karmic matter, cannot produce defilements because they are entirely external to the soul's essence.
  • The Role of "Nimit­ta" (Instrumental Cause): Jain scriptures often attribute defilements to karmic matter, but this is from the perspective of the instrumental cause (nimitta).
  • The Responsibility of the State (Paryay): Ultimately, the responsibility for producing defilements lies entirely with the soul's own momentary state (paryay), not with the substance itself or external factors.
  • Interdependence of Substance and State: Substance and state are inseparable. A state cannot exist without the substance, and a substance manifests through states. However, the defilement originates in the state.
  • Contribution of Specific Qualities: While all qualities manifest together in a moment, faith (Shraddha) and conduct (Charitra) are identified as the primary contributors to defilements, along with knowledge.
    • Knowledge (Gyan): Its function is to know the self and the non-self. It is always pure.
    • Faith (Shraddha): It involves accepting something as "self." If faith incorrectly identifies the non-self as self, it leads to defilement. Faith, unlike knowledge, does not inherently differentiate between self and non-self.
    • Conduct (Charitra): This is the action taken based on faith. If faith is misdirected, conduct will also be misdirected, leading to defilements (like anger, pride, deceit, greed).
  • The Cycle of Defilement: Ignorance (mithyatva) is rooted in misdirected faith, which leads to misdirected knowledge and conduct, thus perpetuating the cycle of defilements.

• Why Does Knowledge Mistakenly Know the Non-Self as Self? (Page 23-24):

  • Knowledge is Neutral: Pure knowledge simply perceives things as they are, without error. It doesn't mistake non-self for self.
  • Faith's Error: The error arises from the faith (Shraddha) attribute. When faith, due to ingrained habits, mistakenly identifies the non-self as the self, this misperception is then "published" or reflected by knowledge.
  • Knowledge as the Mirror: Because all qualities manifest simultaneously, and knowledge is the only attribute that reveals the nature of all other qualities, knowledge gets blamed for the error of faith. It's like a mirror reflecting a distorted image. The mirror isn't distorted; the object it reflects is.
  • The Root Cause: The actual culprit for the cycle of worldly existence is mistaken faith (mithya shraddha), not knowledge. Therefore, the focus should be on eradicating mistaken faith.

• How is Mistaken Faith Primordial? (Page 24-26):

  • Synchronicity of Qualities: Since all qualities manifest simultaneously, the question arises how a mistaken faith can arise if knowledge is always correct.
  • Faith's Unique Nature: The text explains the unique nature of the faith attribute. While knowledge's states are transient, faith, once established, is exceptionally resilient and tends to persist across different life forms and circumstances. Even when other qualities change or perish, faith can remain intact.
  • The Chain of Faith: This enduring nature of faith creates a continuous chain. In an ignorant soul, this chain is one of mistaken faith, where the non-self is consistently accepted as the self. This leads to corresponding mistaken perceptions in knowledge and actions in conduct.
  • The History of Mistaken Faith: The "primordial" nature refers to this unbroken chain of mistaken faith, not that the mistaken faith itself existed eternally in a non-existent form. Each momentary state of mistaken faith arises from the previous one.
  • The Real Cause: It's not the act of knowing the non-self that is the problem, but the acceptance of the non-self as one's own that is the root cause of the cycle of birth and death.

• How to Generate Right Faith by Destroying Primordial Mistaken Faith? (Page 26-28):

  • Mistaken Faith is Not Eternal: The belief in "mistaken faith" having an eternal existence is incorrect. Rather, the chain of mistaken faith is primordial.
  • Breaking the Chain: This chain can be broken in a single moment. Just as an engaged girl immediately ceases to consider her father's house as her sole belonging, a seeker can instantly stop identifying with the non-self and identify with their true, eternal, knowing self.
  • The Power of the Moment: Since a momentary state (paryay) has a lifespan of only one moment, its cessation is automatic. True acceptance of the self means that when right faith arises, mistaken faith ceases to arise. This is considered the destruction of mistaken faith.
  • Achieving Right Faith:
    • Right faith is a momentary state of the faith attribute.
    • It arises from clear understanding and conviction (nishank nirnay).
    • To gain this understanding, one should seek the company of enlightened individuals and study Jain scriptures, particularly those that foster detachment.
    • Develop an intense desire and reverence for one's true, eternal, knowing nature, seeing it as identical to that of the Siddhas.
    • This conviction leads to a state of indifference (nir­apek­sha­v­r­u­tt­i) towards the functioning of external objects. Attraction shifts entirely to the self, the gyayak, which becomes the center of all attraction.

• Distinction between Sadbhut and Asadbhut in Bhedvigyan (Page 27-30):

  • Asadbhut (Unreal/Conventionally True): For things that are asadbhut, their existence in the soul is considered non-existent (atyant­a­b­h­a­v­a). One should sever the sense of "self" from them, acknowledging their existence only in their own respective substances. This process is the foundation of this approach. When this is done, the substance from which one severs attachment remains a separate entity, and the soul, which was associated with it, remains the true soul.
  • Sadbhut (Real/Fundamentally True): For things that are sadbhut, their existence in the soul is considered real. While the soul is progressing towards perfection, it acknowledges their presence in the soul but develops a sense of "otherness" (paratva) towards them. This reduces attraction and redirects it towards the soul's own essence. The aim is to ultimately see them as distinct from the pure soul.
  • The Process:
    1. Asadbhut: Recognize their non-existence within the self and sever attachment. Accept them as existing independently and as the doers of their own actions.
    2. Sadbhut: Acknowledge their existence but cultivate "otherness" towards them, transferring attraction to the gyayak.
  • The Goal: The ultimate goal of Bhedvigyan is to develop attraction towards the gyayak by detaching from all else, both those considered unreal and those considered real but external.
  • Distinguishing Natural and Defiled States: The book concludes by reiterating that the distinction is made between natural states (like knowledge) and defiled states (like anger, which are states of the conduct attribute). While both arise together, a wise person, through Bhedvigyan, recognizes themselves as the knower, knowing the defiled states as objects of knowledge and strengthening their attachment to the gyayak. The ignorant, lacking this discernment, identifies with the defiled states and becomes their doer.

Overall Message: "Bhedvigyan Ka Yatharth Prayog" is a profound guide to understanding and applying the core Jain principle of discerning the soul from all that is not the soul. It emphasizes that through unwavering faith in one's true, eternal, knowing nature (akin to that of the Siddhas), and by diligently detaching from all worldly experiences and identifications, one can break the chains of karma and achieve ultimate liberation and eternal bliss. The book stresses that the key lies not in intellectual understanding alone, but in the consistent and intense practice of recognizing and dwelling in one's own true self.