Ek Ka Jano

Here's a comprehensive summary of the provided Jain text "Ek ko Jano" by Dr. Amarnath Pandey, focusing on the philosophical concepts presented:

Book Title: Ek ko Jano (Know One) Author: Dr. Amarnath Pandey Publisher: Z_Kusumvati_Sadhvi_Abhinandan_Granth_012032.pdf Catalog Link: https://jainqq.org/explore/210312/1

This excerpt from "Ek ko Jano" (Know One) by Dr. Amarnath Pandey, a professor and head of the Sanskrit department at Kashi Vidyapeeth, delves into the Jain philosophical understanding of the nature of reality and the path to true knowledge.

The central theme of the text is the Jain concept of "Anantdharmakam Vastu" (An object with infinite attributes). The author argues that a complete understanding of any object or entity is only possible by comprehending its infinite qualities, which are categorized into two types:

• Bhavatmak Dharma (Positive Attributes/Self-Nature): These are the inherent, intrinsic qualities of an object. For a person, this might include their physical form, lineage, place of birth, age, or status. However, the text emphasizes that these are limited.
• Abhavatmak Dharma (Negative Attributes/Other-Nature): These are the attributes that define what an object is not, or its relationship and difference with other entities. These are described as "Vyavrutti-rup" (form of distinction) and are considered infinite. The text quotes "Shtdarshan Samucchaya" with Gunaratna's commentary stating, "Stoah: svaparyayaha, parparyayastu vyavruttirupaha anantaha" (Self-attributes are few, while other-attributes, in the form of distinction, are infinite).

The author explains that a superficial examination focusing only on positive attributes will not lead to a complete understanding. True knowledge requires considering all aspects, including what an object is not in relation to everything else. This comprehensive understanding of both positive and negative attributes leads to the realization that an object possesses infinite qualities. These qualities are not static; they evolve with time and context, leading to a constant flux of states and characteristics within an entity.

The Principle of "Knowing One, Knowing All":

The text then draws a parallel between Jain philosophy and Upanishadic thought, specifically highlighting the principle of "Ek ko Jano" (Know One). The author quotes the Upanishadic statement: "Yekena Mridpindena Sarvam Mrimyam Vijnatam Bhavati" (By knowing one lump of clay, all that is made of clay is known). This is further elaborated by the Chandogya Upanishad's example of understanding the pot, saucer, etc., as mere modifications of clay. The essence is that by understanding the fundamental substance (clay or Brahma), one understands all its manifestations.

Similarly, Jain Acharyas understood this Upanishadic secret and proposed that "Ek Bhaavah Sarvatha Yen Drishtah, Sarve Bhaavah Sarvatha Tena Drishtah" (He who has seen one essence in all ways, has seen all essences in all ways). This implies that by understanding one fundamental principle or essence, one can grasp the nature of all other phenomena, as they are all manifestations or "Vilas" (play) of that single essence.

The Importance of Abheda Drishti (View of Non-Duality):

The text argues that the pursuit of a single, unified truth is the ultimate goal. Differences, or "Bhed," are seen as arising from the perception of variations in processes or methods, rather than a fundamental difference in the ultimate goal. The author asserts that:

• Differences create division in perception and obscure the true nature of reality.
• Removing these veils of difference is crucial for true understanding.
• The aim is to recognize the underlying unity (Abhed).
• The proliferation of numerous ideologies and "isms" (Vada) in society leads to disharmony and confusion, obscuring the correct path for humanity.
• The emergence of enlightened Acharyas who advocate for a unified perspective (Abheda Drishti) is necessary to guide humanity.
• The example of Adi Shankaracharya is cited, who, amidst diverse philosophical schools, introduced the concept of Advaita Vedanta, leading to national welfare and the preservation of cultural heritage.
• The current societal situation mirrors that of Shankaracharya's time, with a multiplicity of beliefs leading to confusion. Therefore, the text stresses the paramount need for a vision of non-duality (Abheda Drishti).

Jainism's Approach to Unity:

The text highlights the magnanimity of Jain philosophy in its approach to other paths:

• It acknowledges the importance of other methods, not just from an intellectual standpoint, but fundamentally from the level of consciousness.
• This inherent generosity of thought stems from the core principle of Ahimsa (non-violence).
• Ahimsa, in turn, fosters compassion and love, which are the bedrock of liberal thought and principles.

Conclusion:

The excerpt concludes by emphasizing that by cultivating this "Abheda Drishti" (view of non-duality), societal welfare and universal enlightenment will be achieved. The Jain path to knowing "one" is a distinct yet all-encompassing approach that recognizes the interconnectedness of all existence, ultimately leading to the liberation from suffering. The text implies that by focusing on the singular essence and shedding the illusions of difference, one can achieve true knowledge and spiritual freedom.