Gungo Goltana Gun Gay - Book Summary

Here's a comprehensive summary of the provided Jain text, "Gungo Goltana Gun Gay" by Shilchandrasuri, based on the excerpts:

The article discusses the concept of "Sara" (essence) in Jainism, tracing its lineage from ancient scriptures to the works of later scholars. The author emphasizes that the very first composition with "Sara" in its title is the Lokasara Adhyayana within the Acharya Sutra, established by Lord Mahavir and Ganadhar Shudharmaswami. This study, in a few profound words, encapsulates the essence of spiritual knowledge for the readers.

The text then delves into the interpretations of "Sara" by key Jain figures:

Upadhyayaji Maharaj: He is quoted saying, "In the Lokasara Adhyayana, seeing the essence through the Muni's state of equanimity, in one's own pure nature..." He further references the concept in his "Jnanasara" text, stating, "In the sutra, the rule is shown through the coming and going of samyaktva and mauna [silence/equanimity], therefore, samyaktva is indeed the essence." The author speculates that the inspiration for naming his work "Jnanasara" might have come from the Lokasara Adhyayana and its commentary.
Niyuktikar Shruta Kevali Bhagwant: A profound question is posed from the Niyukti, asking: "What is the essence of the world? What is the essence of that essence? And what can be the essence of the essence of that essence? If you know, tell us!" The answer, also from the Niyukti, defines a progression: "The essence of the world is 'Dharma' (righteousness/duty); the essence of Dharma is 'Jnana' (knowledge); the essence of Jnana is 'Samyama' (restraint/discipline); and the essence of Samyama is 'Nirvana' (liberation)."

The article highlights that the human desire to understand and attain the essence of any subject is as old as time itself. Even the Niyuktikar, at the beginning of his work, searches for the essence, asking about the essence of Angasutras, Achara, Anuyoga, Rupana, Charitra, and ultimately states that the essence of Nirvana is "Avyabadh Sukha" (unimpeded happiness).

Upadhyayaji's work, "Jnanasara," is presented not just as the essence of Jin-pravachana (Jain teachings) but also as the sweet outcome of his deep exploration of the essence of these teachings. It is described as an ocean of nectar-like knowledge.

The author draws a parallel between the "Ashtaka" (set of eight verses) works of Haribhadrasuri, which correct 32 common misconceptions about religious principles, and Upadhyayaji's "Jnanasara" Ashtaka, which aims to rectify losses in understanding spiritual principles.

"Jnanasara" and "Adhyatmasara" by Upadhyayaji: These two works are considered profound compilations of the philosophical expositions of Haribhadrasuri and Kundakundacharya. They skillfully distill the essence of these teachings, explaining the profound secrets of Nischaya (ultimate truth) and Vyavahara (conventional truth). The ability to extract the core of philosophical thought and harmonize seemingly contradictory views is deemed extraordinary.

The first verse of "Jnanasara" is particularly noted for its profoundness, offering an outline of the world's nature from the perspective of a fully enlightened soul. This verse is compared to the opening mantra of the Upanishads ("Purnamidam Purnamadah...") which speaks of completeness and the idea that even after taking completeness from completeness, completeness remains. The author uses an analogy of India's representative at a Global Summit to illustrate this concept of inherent completeness.

Comparison with Upadhyay Yashovijayji and Upadhyay Devchandji: The article introduces Upadhyay Devchandji as a contemporary and equally significant spiritual scholar to Upadhyay Yashovijayji. Both are praised for their deep understanding of spiritual paths, their mastery of Naya (logical standpoints) and Niskhep (categories), and their ability to reveal the infinite meaning and secrets hidden within the words of the Agamas (Jain scriptures).

Devchandji's commentary on "Jnanasara," titled "Jnanamanjari," is highlighted as an exceptional work. While it functions as a commentary, its depth and original insights elevate it to the status of an independent creation. Devchandji's ability to meticulously explore each verse and word of "Jnanasara" is described as extraordinary, requiring a similar spiritual disposition to fully comprehend.

Devchandji's Interpretations and Authority: The article presents three examples to demonstrate Devchandji's unique approach and authority in his commentary:

Interpretation of the First Verse: Devchandji deviates from the commonly accepted reading of the second half of the first verse of "Jnanasara." While Upadhyayaji's version suggests the world is seen as complete by an enlightened being, Devchandji's reading suggests the world is seen as incomplete by an enlightened being. This difference in text reading and subsequent commentary showcases his independent thought and analytical prowess. The author notes a discrepancy in the published version of "Jnanamanjari," which retains Upadhyayaji's text, creating a disconnect with Devchandji's commentary.
Interpretation of "Tadupēkṣaiva": In the commentary on the fifth verse of the first Ashtaka, Devchandji offers two distinct interpretations of the word "tadupēkṣaiva" (its indifference), showing his in-depth engagement with the nuances of the text.
Interpretation of "Shastra": In the commentary on the third verse of the 24th Shastra Ashtaka, Devchandji provides a unique etymology for the word "Shastra" (scripture), emphasizing its protective and instructive powers.

These examples underscore Devchandji's authority, the originality of "Jnanamanjari," and his spiritual kinship with Upadhyayaji. They also emphasize that understanding "Jnanasara" is not easy and requires significant preparation.

Naya and Niskhep in Devchandji's Work: The article notes that both Upadhyayaji and Devchandji share a similar approach to Naya and Niskhep. They consistently view every subject through the lens of Naya, ensuring that no hint of "Akantavada" (non-one-sidedness) enters their discourse. Devchandji's works, particularly "Jnanamanjari," demonstrate this by meticulously outlining the Niskhepas and analyzing how various subjects are understood from different Naya perspectives, often referencing the seven Nayas.

Devchandji as an Experiential Scholar: Devchandji is not just a scholar of scripture (Shrutamaya Bodh) but also an experiential scholar (Bhavanamaya Bodh). His insightful and penetrating statements reveal his deep spiritual realization. He presents topics with clarity, free from doubt, allowing readers to gain unambiguous understanding.

Several examples illustrate this:

Tejoleshya (Fiery Aura): In the commentary on the Magna Ashtaka, Devchandji clarifies the concept of Tejoleshya, explaining its definition and the specific type of ascetic to whom it applies.
Sanyama Sthana (Stages of Restraint): He elaborates on the stages of restraint, providing a precise rule that one who ascends through the stages of restraint sequentially will attain liberation, while one who reaches the highest stages from the beginning will fall.
Prashasta Kashaya (Noble Passions): Devchandji asserts that even seemingly noble passions are ultimately to be renounced, as the ultimate goal is the complete abandonment of all passions.
Indriyajaya (Victory over Senses): He poignantly describes the cyclical nature of the senses' dissatisfaction: longing for what is not experienced, absorption in what is being experienced, and recollection of what has been experienced.
Panchachara (Five Conducts): He outlines the rigorous adherence to the five conducts required for liberation, particularly for those progressing beyond the sixth stage of spiritual development.

Devchandji's Definitions: The article concludes by highlighting some of Devchandji's profound and insightful definitions of key spiritual terms, demonstrating his mastery in conveying complex ideas:

Kartrutva (Agency): The act of performing actions under sole authority.
Lobha Parinama (State of Greed): The desire to possess external things, which destroys the experience of one's own virtues.
Kriya (Action) vs. Bhava Parinati (Mental Transformation): Kriya is related to outward conduct, while Bhava Parinati is the purification of the soul's virtues.
Ahankara (Ego) and Mamakara (Possessiveness): Ego is the sense of self in the act of doing, while possessiveness is the feeling of "this is mine" regarding external objects.
Dhyana (Meditation): The mind remaining in one place for an internal moment.
Jnana (Knowledge) and Karma: He explains that both auspicious and inauspicious outcomes are coverings, and since they cover virtues, there is no real difference between liking or disliking them.

In essence, the article celebrates the lineage of understanding "Sara" within Jainism, highlighting the profound contributions of Upadhyayaji and, most significantly, Upadhyay Devchandji and his commentary "Jnanamanjari," which is presented as a luminous guide for spiritual seekers.