Chaitanya Chamatkar

Here's a comprehensive summary of the Jain text "Chaitanya Chamatkar" by Hukamchand Bharilla, based on the provided pages:

Book Title: Chaitanya Chamatkar (The Miracle of Consciousness) Author: Hukamchand Bharilla Publisher: Todarmal Granthamala, Jaipur Catalog Link: https://jainqq.org/explore/008346/1

Core Content and Purpose:

"Chaitanya Chamatkar" is a compilation of interviews conducted by Dr. Hukamchand Bharilla with the revered Jain spiritual leader, the late Pujya Gurudev Shri Kanji Swami. The primary purpose of these interviews, as highlighted in the editorial, was to clarify and dispel misconceptions and erroneous notions that had arisen about Shri Kanji Swami and his teachings within the Jain community. The book aims to present Shri Kanji Swami's own explanations and insights to address these doubts.

Key Themes and Interviews:

The book is structured as a series of interviews covering various aspects of Shri Kanji Swami's philosophy and personal views. Here's a breakdown of the key interviews and their themes:

1. "Chaitanya Chamatkar" (Page 5-8):

   • Addressing "Magic": Shri Kanji Swami clarifies that his "miracle" is not of a magical wand but of Chaitanya (consciousness). He explains that the stick he carries is merely to prevent perspiration from damaging the scriptures. He dismisses the notion of any supernatural powers.
   • Attracting Followers: He attributes the influence he has on people to speaking about the soul, liberation from suffering, and true happiness – matters that resonate with everyone's inherent desire for well-being. He emphasizes speaking the words of the Vitarag (detached) omniscient beings.
   • Prosperity: While acknowledging that some people might become prosperous after associating with him, he states it's not due to his blessings but possibly their own punya (merit) arising from listening peacefully and with sincerity. He considers wealth as mere dust, with the experience of the soul being the true importance.
   • Guru and Sadhudharma: He clarifies that he is a shravaka (lay follower) and not a sadhu (monk). He holds deep reverence for monks like Kundakundacharya and Amritchandrasuriji. When people call him "Gurudev," he explains it's in the sense of a spiritual guide or teacher of knowledge, not a spiritual authority in the traditional sense of Dev-Shastra-Guru.
   • Scriptural Authority: He firmly believes in the authenticity of all Vitarag saints and scholars, including Acharya Kundakund, Amritchandrasuriji, Nemichandrasiddhantachakravarti, Samantabhadra, Umaswami, Akalanka, and also learned individuals like Banarasidasji, Todarmalji, and Jaichandji.
   • Focus on Samaysar: He explains his deep devotion to the Samaysar scripture. He encountered it in 1978 (V.S.) and found it to be a scripture about becoming non-corporeal. The Samaysar transformed his life, leading to his particular devotion to it. He has studied it extensively and lectured on it many times.
   • Action vs. Faith: He clarifies that he doesn't discourage acts of puja-path (worship) or daya-daan (charity and compassion). However, he stresses that these should not be considered the ultimate dharma itself. He states that a virtuous soul naturally engages in such acts, but the true dharma lies in the experience of the soul.
   • Importance of Pilgrim Sites: He acknowledges the importance of visiting and protecting religious sites, having traveled extensively himself.
   • Acceptance of Teachings: He believes that people accept his teachings based on their own inherent patrata (worthiness or receptivity). He doesn't dwell on why some don't accept his views.
   • Understanding Subtle Truths: He believes that the subtle truths of the soul are understandable, even to children, and that people absorb what they can. His language is simple, though the concepts are profound, and he sees this as the path to liberation.
   • Harmony in Religion: He emphasizes that religion is about understanding truth, not about compromise. He does not engage in conflict and sees no room for compromise in understanding the nature of reality.

2. "Samya Gnan Deepika" (Page 9-15):

   • Addressing Misunderstandings about "Samya Gnan Deepika": This interview addresses controversies surrounding the book "Samya Gnan Deepika." Shri Kanji Swami denies any animosity towards anyone, viewing all souls as fundamentally divine.
   • Authorship and Publication: He clarifies that he did not write "Samya Gnan Deepika." It was written and first published by Kshullak Dharmdasji about 87 years before their interview (in 1934). He details subsequent publications by others, asserting he had no role in them.
   • Misinterpretations of "Vyabhichar" (Adultery): A significant portion of this interview is dedicated to refuting accusations that the book promotes adultery. He meticulously explains that the seemingly controversial passages are allegorical examples used to illustrate spiritual principles, particularly the idea of taking refuge in a higher spiritual entity. He highlights that Kshullak Dharmdasji himself was a celibate and unlikely to promote such ideas. He provides comparative examples from other Jain scriptures (like Samaysar, Shikhala, etc.) that use similar illustrative analogies to explain profound spiritual concepts, often misunderstood when taken literally. He firmly believes that those who interpret these passages as promoting adultery are misinterpreting the author's intent.
   • The Importance of Understanding the Core Message: He stresses that one should focus on the intended spiritual message rather than getting entangled in the literal meaning of illustrative examples. He believes that the fault lies with those who seek to find fault.

3. "Ab Hum Kya Charcha Karein?" (Now, What Shall We Discuss?) (Page 16-19):

   • Refuting Claims of Not Engaging in Discussion: This interview addresses the perception that Shri Kanji Swami is uncommunicative and only speaks his own mind. He clarifies that he has never engaged in debates or arguments.
   • Truth Through Study, Not Debate: He reiterates that understanding truth comes from studying, reflecting upon, and experiencing the soul, not from debates. He quotes scriptures that discourage verbal arguments.
   • Distinguishing Discussion from Debate: He differentiates between genuine spiritual discussion (tatva charcha) and argumentative debate (vaadvivad). He states that while he doesn't engage in debates, he is open to sincere discussions.
   • Subtle Nature of Soul's Truth: He acknowledges that the subtle truths of the soul are difficult to grasp for those who are argumentative or have preconceived notions. Understanding requires sincerity, listening patiently, and practice.
   • The Role of Newspapers: He states that while his discussions are published in magazines like Atmadharma, he doesn't personally manage their publication.
   • Rejection of "Compromise" in Religion: He firmly believes that religion is based on understanding truth, not on compromise.
   • Self-Sufficiency in Spiritual Practice: He advises focusing on one's own spiritual practice and the experience of the soul rather than getting caught up in external worldly affairs.
   • Response to Accusations of Changing Scriptures: He dismisses accusations of altering scriptures, stating he has only changed himself according to the teachings of the Digambar tradition.
   • Defining "Digambar": He asserts that one becomes Digambar through one's own conviction and adherence to the true path, not through external declarations. His own faith is the basis of his identity as a Digambar.
   • Social Harmony: While acknowledging the need for social peace, he believes the ultimate solution lies in self-reliance and the refuge of the soul, as taught by the Tirthankaras. He believes that if people understand the soul, opposition will naturally fade.

4. "Hum Toh Unke Dasaanudās Hain" (We Are Merely Their Servants): (Page 20-22):

   • Reverence for Monks: Shri Kanji Swami expresses profound reverence for monks, calling them "walking Siddhas" and himself their humble servant. He performs namokar mantra daily, acknowledging all monks.
   • Addressing Misconceptions about Muni Opposition: He vehemently denies any opposition to monks, stating that opposing monks would mean rejecting the principles of Samvar (cessation of influx of karma) and Nirjara (shedding of karma).
   • Pujya Parshvanath and Bahubali: He clarifies his respect for idols of Parshvanath and Bahubali, stating that the idols in the main temple of Songadh are indeed venerated. He clarifies that he has consecrated the Antariksha Parshvanath idol and visited Bahubali. He states that the practice of pratikraman (repentance) and pratisthapan (consecration) are part of his practice.
   • No New Sect: He asserts that he has not started any new sect but follows the original Digambar path of Acharya Kundakund.
   • Practices of Pure Digambarism: He explains that practices like prasuk pujan (pure worship), not worshipping kshetrapal and Padmavati, and performing water abhishek are part of the fundamental Digambar tradition, not a new sect.
   • Focus on Soul's Experience: He reiterates that all these practices are secondary to the primary goal of experiencing the soul.
   • Creating an Spiritual Atmosphere: He believes that his work has created a significant spiritual atmosphere within the Digambar Jain community, leading to the establishment of many temples and the enlightenment of many individuals.
   • No Personal Claim: He attributes the spread of spiritual understanding to the individuals' own yogyata (worthiness) and the opportune time for propagating truth, not to his personal efforts.
   • Message of Self-Realization: His consistent message to all is to turn their gaze away from external worldly circumstances and focus on the self-luminous soul for true happiness and peace.

5. "Woh Toh Naammatra Ka Bhi Jain Nahi" (He Isn't Even a Jain by Name): (Page 23-28):

   • Strict Adherence to Jain Principles: This interview addresses the importance of adhering to fundamental Jain principles, particularly the avoidance of forbidden substances and practices.
   • Rejection of Alcohol, Meat, Honey: He states unequivocally that those who consume alcohol, meat, and honey, and eat the five forbidden fruits (panch udumbar phal) are not even Jains by name and are not worthy of listening to Jinavani (teachings of the Jinas).
   • Primacy of Samyagdarshan: He emphasizes that Samyagdarshan (right faith/vision) is a prerequisite for Sanyam (restraint/right conduct), but the avoidance of such harmful practices is fundamental for anyone calling themselves a Jain, even before attaining Samyagdarshan.
   • Eightfold Renunciation and Eightfold Principles: He highlights the importance of renouncing the eight vices (sapta vyasan) and adhering to the eight mulgunas (fundamental virtues) as a primary duty for all Jains.
   • Night Eating and Unfiltered Water: He strongly advises against eating at night due to the presence of small creatures and emphasizes the use of filtered water. He mentions his personal practice of abstaining from night meals and using filtered water for 69 years and 42 years respectively.
   • The Meaning of "Not a Jain by Name": He explains that these practices are so fundamentally opposed to Jainism that engaging in them disqualifies one from even being considered a Jain in name.
   • Dharma as Vitaragta: He clarifies that true dharma is Vitaragta (detachment). While shubh bhav (auspicious emotions) are part of the spiritual path, they are not the ultimate dharma itself. He emphasizes that mistaking auspicious emotions for the ultimate dharma is a grave error.
   • The Role of Nimitta (Incitant): He explains that while one substance does not act upon another, the soul, in its ignorance, generates attachment and aversion towards external things, leading to suffering. The avoidance of forbidden items is important because they can be occasions for such attachments.
   • Understanding the "Why": He explains that his emphasis on these practices is not to create a basis for enjoying worldly pleasures but to guide towards true happiness derived from the soul's experience. He reiterates that the soul's experience is the true source of bliss.
   • Addressing Those Who Misinterpret: He clarifies that his teachings are for those who sincerely seek to understand. Those who twist his words to justify their actions are not his intended audience.
   • The Nature of Teaching: He explains that even though no one can truly "teach" another, the desire to explain and guide is inherent in wise individuals, just as it led to the compilation of scriptures. He sees himself as a facilitator, not the ultimate cause of understanding.
   • The Role of Labdhi (Perception/Faculty): He touches upon the concept of labdhi in attaining samyagdarshan, distinguishing between mere exposure to teachings and the actual causal labdhi.
   • Dharma as Pure Consciousness: He asserts that dharma is ultimately pure consciousness (shuddh bhav) and vitaragta, and auspicious emotions are not the ultimate dharma. However, he clarifies that he advises against considering auspicious emotions as dharma, not against auspicious emotions themselves.
   • The Ideal of Renunciation: He emphasizes that a truly virtuous life is adorned by self-knowledge, self-faith, and self-experience.

6. "Krambaddh Paryay" (Sequentially Ordered State): (Page 29-37):

   • Introduction of "Krambaddh Paryay": This interview focuses on the concept of krambaddh paryay (a state of affairs or manifestation that occurs in a predetermined sequence), a topic that Shri Kanji Swami is credited with initiating discussion on in the current era.
   • Importance of Understanding Krambaddh: He stresses the necessity of understanding krambaddh as it is fundamental to understanding the nature of the omniscient (Sarvajna) and the very beginning of the Jain path.
   • Distinguishing Understanding from Reliance: He differentiates between understanding a concept and relying on it. One should understand krambaddh by focusing on the eternal soul (gyayak swabhav) but should not rely on the sequential manifestation of states.
   • The Soul as the Basis: He clarifies that understanding sequential states is not achieved by focusing on those states themselves but by focusing on the eternal soul.
   • Rejection of Fatalism: He refutes the notion that if everything is sequential, there is no need for effort. He argues that understanding krambaddh actually reveals true effort, which lies in focusing on the soul, not in acting with ego.
   • Scriptural Basis: He cites scriptures like Samaysar and Pravachansar as containing references to krambaddh (e.g., kramniyamit - sequentially determined). He explains these concepts using analogies like pearls in a necklace or the fixed nature of space constituents.
   • Role of Sarvajnata: He explains that the concept of krambaddh is best understood through the lens of Sarvajnata (omniscience). If something is known by the omniscient, it must necessarily occur in that way.
   • The Nature of Omniscient Knowledge: He elaborates on how omniscient beings know all past, present, and future states of all substances simultaneously and directly, not as mere possibilities but as present realities within their knowledge.
   • Kevalgyan (Omniscience) and its Divinity: He expresses awe at the divine nature of omniscience, which perceives all states as they are.
   • Understanding Vyavahar (Conventional Truth): He explains that vyavahar (conventional truth) is not entirely false but is considered asatya (unreal) in comparison to nishchay (absolute truth). It is relevant for practical understanding.
   • "Gadbhad" (Chaos) as a Misconception: He states that there is no chaos in reality; rather, the chaos is in the ignorant mind's perception. Understanding krambaddh brings order to one's understanding.
   • Effortless Action: He emphasizes that true effort is in understanding krambaddh and focusing on the soul, which leads to the shedding of the sense of doership.
   • The Goal: Akartapana (Non-Doership): The ultimate aim of understanding krambaddh is to establish the principle of non-doership, a core tenet of Jain philosophy. This leads to detachment and the realization of the soul as a pure knower and witness.
   • Distinction Between Faith and Practice: He acknowledges the difference between one's faith (shraddha) and one's practice (charitra) and states that this gap exists even for highly evolved souls.

Overall Significance:

"Chaitanya Chamatkar" serves as a vital resource for understanding the teachings and philosophy of Shri Kanji Swami, directly from his own words. It is a testament to his profound spiritual insights, his commitment to core Jain principles, and his ability to explain complex spiritual truths in a way that resonates with seekers. The book acts as a clarification and defense against misinterpretations, aiming to guide the Jain community towards a deeper understanding of the soul and true spiritual liberation. The extensive circulation of the book (over 71,800 copies by the 8th edition) signifies its impact and importance within the Jain community.