Dwait Adwit Ka Samanvay

Here's a comprehensive summary of the provided Jain text, "Dwait Adwait ka Samanvay" by Anandswarup Gupt, in English:

This article, "Dwait Adwait ka Samanvay" (The Coordination of Duality and Non-duality), by Anandswarup Gupt, explores the fundamental philosophical concepts of duality (Dwait) and non-duality (Adwait) as they relate to human life and spiritual development.

Core Argument:

The author posits that while Eastern and Western philosophies can be broadly categorized as dualistic or non-dualistic and may appear contradictory, they are ultimately complementary. Both serve a purpose in the spiritual evolution of humanity, differing mainly in their approach: Western philosophy primarily aims for intellectual understanding of ultimate reality, whereas Eastern, particularly Indian, philosophy aims for direct realization (Darshan or Sakshatkar) of this reality, transcending mere intellect, and integrating this realization into practical life. Indian philosophy, therefore, becomes a matter of the entire life, not just the intellect.

The Relativity of Sensory Knowledge:

The article begins by emphasizing the relativity and multiplicity of sense-derived knowledge. Every sensory perception is dependent on a specific viewpoint and circumstances. What appears true from one perspective can be deemed false from another. This relativity extends to mental and intellectual knowledge as well. Our perception of the world is influenced by the state of the knower (Gnyata), the known (Gneya), and the very structure and condition of our sensory organs. Examples like a straight stick appearing bent in water, seeing double moons, or yellow vision due to jaundice illustrate this point. Even microscopic and telescopic views, or the differing perceptions of a lover and someone in a fever, highlight the subjective nature of our experience. This leads to the conclusion that our current understanding of the empirical world is not its absolute reality. The development of a sixth sense or the extraordinary evolution of existing senses could drastically alter our perception of reality, revealing countless unknown existences.

The Nature of Absolute, Ultimate Knowledge (Paramarthik Tattvajnan):

Since perceived forms are not the true forms of objects, and no two individuals can have identical experiences, any sense-derived perception cannot be considered ultimate knowledge (Tattvajnan). True knowledge of the essence (Tattva) must be absolute and non-dual, free from all distinctions. All distinctions are therefore considered illusory or a mere "vivarta" (a transformation or manifestation) of the ultimate reality. Only the changeless, undifferentiated, and unified essence can be considered true reality (Sat). This fundamental essence, whether conscious or inert, is one and indivisible. The ultimate goal of human life is the realization of this non-dual essence everywhere.

The Human Quest for the Non-Dual:

The human heart has been eternally restless in its pursuit of this non-dual essence, embarking on an unending journey of discovery. The entire universe, at the subatomic level, is in constant motion, as if yearning to unite with something beloved. This relentless pursuit of an indescribable truth, however, has been largely unsuccessful through the limited pathway of the senses. Despite humanity's intellectual prowess and scientific advancements, the ultimate truth remains beyond the grasp of language, mind, and senses, as described by the Upanishads ("Neti Neti" - not this, not that). Those who have had a glimpse of this ultimate reality have found it ineffable, a state best described by silence or through pointing gestures.

Unity in Diversity as the Foundation of Knowledge:

The article asserts that the foundation and goal of all human knowledge, whether sensory or supra-sensory, is the realization of unity in diversity. Even in ordinary knowledge, the understanding of an individual being relies on the knowledge of its common genus or universal essence. Similarly, scientific progress involves observing diverse phenomena, identifying common principles, and classifying them into broader categories, moving from multiplicity towards unity. Physics, by demonstrating the convertibility of matter and energy and different forms of energy into one another, is progressively moving towards a materialistic non-duality.

The Progression of Philosophy Towards Non-Duality:

Philosophy, or spiritual science, has also evolved from dualistic viewpoints to a more non-dualistic understanding. From the numerous categories of earlier philosophies like Nyaya and Vaisheshika, Samkhya reduced the fundamental principles to two (Prakriti and Purusha). Vedanta went further, proposing a single, indivisible, conscious principle (Brahman) as the basis of all existence, considering the manifest world as a mere manifestation or illusion (Vivarta) of this ultimate reality. Thus, both physical science and philosophy ultimately strive for the realization of unity in diversity, or non-duality.

Non-Duality and the Attainment of Ultimate Peace:

This realization of unity (Abhedanubhuti) is the eternal aspiration of the human heart and the true essence of philosophical knowledge. Without this realization, human life is plagued by attachment and sorrow. The experience of unity dissolves the duality of attachment and sorrow, leading to true sattvic knowledge – the perception of the undivided within the divided, the infinite within the finite. The attainment of this perception of the undivided within the divided is the path to ultimate peace in life. In essence, the perception of unity and the attainment of ultimate peace are inseparable, two sides of the same coin. This is evident in human relationships: we find joy in those with whom we feel a sense of oneness, while those with whom we maintain a sense of separation often become subjects of indifference or sorrow. As this sense of self expands, so does the individual's life, transforming narrow selfishness into broad-heartedness. Such a person sees their own self in all beings, making the entire world their family, transcending notions of "mine" and "yours." They experience their soul's omnipresence, losing their limited self to truly find themselves. These great souls harbor no aversion, hatred, or envy towards even the lowliest beings, their expansive hearts accommodating all. Their minds remain serene, unperturbed by desires, dualities, fears, or anger, leading to the experience of ultimate peace.

The Source of Unsurpassable Happiness: Bhuma:

However, mere desire cannot achieve this goal; it requires persistent and rigorous practice. The ultimate source of all human endeavors and desires is the longing for eternal happiness residing within. Humans pursue one object after another in pursuit of happiness, only to realize that no material object or sensory experience can provide lasting or complete satisfaction. All such experiences are ultimately limited and relative. The Upanishads declare that happiness lies not in the limited but in the "Bhuma" – that which is infinite, absolute, and unsurpassable, beyond which nothing greater exists. By aiming for this Bhuma, human life itself becomes elevated and magnificent.

The Necessity of Dedication and Rebuilding Life:

Attaining the Bhuma, the great, absolute, eternal happiness, requires dedicating one's entire life to practice and rebuilding one's life according to a specific framework. Just as assembling building materials doesn't automatically create a house, a disorganized accumulation of actions and thoughts will not build a life. To construct a good building, architectural study is necessary; similarly, to build a life, one must learn and apply the art of living.

The Goal: Bhuma and Non-Duality:

The ultimate goal of all our knowledge and actions is the attainment of Bhuma, which is the immortal, conscious essence at the root of the universe. This Bhuma is entirely devoid of duality. All else that is limited or lower than Bhuma is mortal and perishable. Bhuma is the ultimate object of knowledge, and its knowledge is true knowledge. All Vedic hymns ultimately point to this immutable, supreme abode. Without knowing this immutable Bhuma, the non-dual essence, what use is reading the Vedas or possessing worldly knowledge?

The Inevitability of Using Duality to Reach Non-Duality:

But how can a mortal, embodied being, existing within duality, know this non-dual essence, this immortal Bhuma? Human existence and all worldly dealings are inherently dualistic. To transcend duality, one must step beyond it. The article acknowledges the practical reality of duality, stating that it cannot be denied. Human life, a beautiful fruit on the tree of duality, must draw its full nourishment and development from it. Until it achieves this, it cannot escape the bondage of duality and mortality, and its separation from immortality will persist. Therefore, while aiming for the realization of non-duality and the attainment of Bhuma, one must ascend step by step, using duality as a support. The Vedic injunction to "move upwards, not downwards" and Lord Krishna's teaching in the Gita, "Lift yourself by yourself, do not let yourself fall," emphasize this upward journey.

The Path: Knowledge and Action in Harmony:

The article reiterates that upward movement (Uddyan) requires a correct understanding of the goal and the means, and a proper balance between knowledge and action. Life is short, and a discerning choice between what to know and what not to know, what to do and what not to do, is essential. Knowledge that does not contribute to self-development or upliftment is considered a burden, essentially ignorance according to the Bhagavad Gita. Similarly, actions that do not lead towards the goal or loosen the grip of duality and illusion are considered futile, draining energy.

The Nature of Coordination in Practice:

Therefore, the only way to transcend duality and attain non-duality is to firmly and continuously move forward, using the dual aspects of life-beneficial knowledge and action. One must advance with the right foot of knowledge, followed by the left foot of action, maintaining a balance between the two "wings" of knowledge and action to fly upwards unhindered. A lack of balance between knowledge and action obstructs upward progress, leading to a return towards duality. Knowledge without action is crippled, and action without knowledge is blind. True upward progress in life is possible only through the correct balance and coordination of knowledge and action.

Practice of Detachment and Unity:

To achieve non-duality, renunciation of attachment (Asakti Tyag) and the practice of the feeling of oneness (Abhed Bhavana) are essential. As detachment grows, the feeling of oneness takes root. The best way to cultivate detachment is to broaden one's perspective and thoughts. A narrow viewpoint and limited ideology are the root of attachment, which in turn fosters a sense of difference. Therefore, by performing every duty with skill and dedication, without selfish attachment, and by prioritizing societal welfare over personal gain, one can gradually develop a vast and expansive vision. When one's vision becomes so broad that every action, every bodily movement, from breathing to eating and sleeping, becomes an act of world service, a sacrifice, or devotion, the ego dissolves. In this state, all actions become as natural as breathing. Such a person has nothing that is solely their own, and everything becomes theirs. They become so vast and expansive that while their feet are on the ground of duality, their head touches the clear sky of non-duality. This is the true coordination of duality and non-duality in life. In this state, even the worship of individual deities on the ground of duality, from a unified and expansive perspective, is automatically dedicated to that non-dual essence or supreme deity.