Dwait Adwait Ka Samanvay - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dwait Adwait ka Samanvay" by Anandswarup Gupt, focusing on the interplay of duality and non-duality:

The article "Dwait Adwait ka Samanvay" by Anandswarup Gupt posits that all spiritual and philosophical systems, both Eastern and Western, can be broadly categorized as either dualistic (Dwait) or non-dualistic (Adwait). While they may appear contradictory at first glance, both approaches are fundamentally complementary and serve human life at different stages of development.

Key Themes and Arguments:

Purpose of Eastern vs. Western Philosophy: The author highlights a key distinction: Western philosophy primarily aims for intellectual understanding of ultimate reality, whereas Eastern (especially Indian) philosophy seeks to elevate the human beyond intellect to direct realization (Darshan or Sakshatkar) of the ultimate reality and then integrate this realization into practical life. This makes Indian philosophical and spiritual traditions a matter of the whole life, not just intellect.
Relativity and Multifaceted Nature of Sensory Knowledge: The text emphasizes that all knowledge gained through the senses is relative and context-dependent. What appears real from one perspective or under specific conditions might appear unreal from another. This relativity extends to our mental and intellectual understanding as well. Our perception of the world is influenced by the specific circumstances of the knower and the known, as well as the structure and state of our sensory organs. Examples like a straight stick appearing bent in water, seeing double moons, or objects appearing yellow due to jaundice illustrate this point. Even in matters of affection, a beloved might appear beautiful despite flaws.
The Nature of Absolute, Transcendental Philosophy: Since sensory perception is relative, it cannot be considered the ultimate truth of an object. Even if multiple individuals perceive an object similarly, it's due to similarities in their sensory apparatus, not necessarily a perfect, objective sameness. The text argues that true philosophy must be absolute and non-dualistic, as the fundamental essence of any object cannot have inherent differences. All perceived differences are considered illusory or modifications (vivarta) of the true, non-dual reality. True existence (sat) is without attributes (nirguna), unchanging, and one. The ultimate goal of human life is the realization of this single, indivisible, non-dual principle everywhere, both internally and externally.
Humanity's Innate Yearning for Non-Duality: The article describes humanity's eternal quest for this non-dual truth, viewing it as a fundamental drive. The universe itself is depicted as a dynamic entity eagerly moving towards a blissful union, suggesting a cosmic yearning for this non-dual realization.
The Ineffability of the Absolute: Direct experience of the ultimate reality, as reported by enlightened sages, reveals it to be beyond speech and mind (avāngmanasgocara). Language and mind are limited to describing relative phenomena. Therefore, the profound realization of the non-dual principle remains difficult to articulate or convey to the masses, often leading sages to resort to negations ("neti neti") or to state that it cannot be taught in conventional ways. However, their exemplary lives provide guidance and inspiration for seekers.
Unity in Diversity as the Basis and Goal of Knowledge: The text asserts that the foundation and ultimate aim of all human knowledge, whether sensory or supra-sensory, is the experience of unity in diversity. Even in practical knowledge, the perception of individual objects relies on understanding their commonality or universal essence (like "gowness" for cows). This drive towards finding unity in multiplicity is observed in various fields, including science, where initial observations of many fundamental elements are progressively reduced to fewer, and eventually to a single unifying principle.
The Progression of Philosophy from Duality to Non-Duality: The progression in philosophical thought is also seen as a movement from duality towards non-duality. From classifying the world into numerous substances (Naiyayikas, Vaisheshikas), the Sankhyas reduced it to two fundamental principles (Prakriti and Purusha). Vedanta further advanced by proposing a single, non-dual, conscious principle (Brahman) as the ultimate reality, considering the manifest world as a mere modification (vivarta) of this ultimate reality.
Non-Dual Realization and Supreme Peace: The experience of non-duality is presented as the ultimate fulfillment and true knowledge, bringing an end to sorrow and delusion. Experiencing unity leads to the destruction of duality's influence. The realization of the undivided within the divided is true sattvic knowledge, leading to supreme peace. The text equates this realization of unity with supreme peace itself.
The Source of Unending Happiness: "Bhuma" (The Infinite): The article introduces the concept of "Bhuma" (the Infinite) from the Upanishads as the source of unending happiness. "Bhuma" is that which is absolute, infinite, and unsurpassed. Anything less than "Bhuma" is considered "alpa" (limited, perishable). By focusing on "Bhuma," human life itself becomes elevated. However, attaining "Bhuma" requires a disciplined and purposeful life, a "life art" or "life yoga."
The Non-Dual "Bhuma" and the Impermanence of the Dual: The ultimate goal of all knowledge and action is the attainment of "Bhuma," which is the immortal, non-dual, conscious essence at the root of the universe. "Bhuma" is devoid of duality and is the sole immortal entity; all else is perishable. True knowledge is the knowledge of this "Bhuma."
The Necessity of Duality as a Support for Achieving Non-Duality: The crucial question arises: how can a mortal, embedded in duality, realize the non-dual "Bhuma"? The text argues that since human life and the world are inherently dualistic, and all worldly dealings are based on duality, the transition to non-duality requires utilizing the very principles of duality. The author states that while duality may not have ultimate metaphysical reality, it certainly has practical reality, and it's neither desirable to ignore it nor to misuse it. Human life is seen as a fruit on the tree of duality, and one cannot escape the bondage of duality and mortality without fully realizing its potential and development. Therefore, while aiming for the non-dual realization of "Bhuma" and transcending death, one must ascend through the support of duality, progressing steadily upwards. The Vedic command "Udyanām te puruṣa nāvyānam" (May you move upwards, not downwards) and Krishna's directive in the Gita ("Uddharedātmanātmānam" - Raise yourself by yourself) are cited to support this ascent.
The Harmony of Knowledge and Action in Practical Life: To achieve this ascent and self-upliftment, a correct understanding of both the goal (sadhya) and the means (sadhana), and the proper coordination of theory and practice, is essential. Given the brevity of human life, a discerning choice between what to know and what not to know, what to do and what not to do, is crucial. Knowledge that doesn't contribute to life-building, self-development, or self-upliftment is considered a burden and is akin to ignorance. Similarly, actions that don't move one towards the goal, that don't loosen the grip of duality and Maya, are considered inert or counterproductive.
The True Harmony: Knowledge and Action in Balance: The only way to transcend duality and attain non-duality is to steadily move forward with the support of dualistic, yet life-useful, knowledge and action. This involves moving forward with the right foot of knowledge and following with the left foot of action, maintaining a balance between the wings of knowledge and action. A lack of balance hinders progress and leads to a return to duality. Knowledge without action is lame, and action without knowledge is blind. The upward movement of life is possible only through the right balance and coordination of knowledge and action.
Achieving Non-Duality Through Detachment and Unity Consciousness: To attain non-duality, the abandonment of attachment (asakti) and the practice of unity consciousness (abheda bhāvanā) are necessary. As detachment grows, unity consciousness takes root. The best way to cultivate detachment is to broaden one's perspective and thoughts. Narrow-mindedness and limited thinking are the root causes of attachment, which in turn fuels the sense of difference. By performing duties selflessly and with full concentration, prioritizing social welfare over personal gain, one can foster a broad and expansive vision.
Selflessness and Universal Service Leading to the Non-Dual State: When one's vision becomes so expansive that every action, every bodily movement, from breathing to eating and sleeping, becomes an act of world service, a yajna (sacrifice), or an offering to the Divine, then the ego dissolves. In this state, all actions become as natural as breathing. The individual no longer possesses anything in the world, yet everything becomes theirs. They become so vast and all-encompassing that while their feet remain on the ground of duality, their head touches the pure, high sky of non-duality. This is the true harmony of duality and non-duality. In this state, the worship of individual deities, performed with a distinct perspective on the dual plane, is spontaneously offered to the singular non-dual principle or Supreme Being.