Guru Ka Adhyatmik Swarup

Here's a comprehensive summary of the Jain text "Guru ka Adhyatmik Swarup" by Kanhaiyalal Lodha, presented in English:

Summary of "Guru ka Adhyatmik Swarup" by Kanhaiyalal Lodha

This article, "The Spiritual Nature of the Guru," by Kanhaiyalal Lodha, emphasizes a profound understanding of the 'Guru' not as a mere person, but as an eternal principle or element (तत्त्व) embodied by knowledge and other virtues. This knowledge-inherent principle is metaphorically called a Guru. The true Guru is dedicated to eradicating an individual's flaws and remains free from ego. The desire for worldly pleasures is seen as a manifestation of ignorance. True knowledge reveals the impermanent, non-self, impure, and suffering nature of existence, and this knowledge-embodied Guru is beneficial for all.

The core of the concept is derived from the Guru Gita, which states that 'Gu' signifies darkness and 'Ru' signifies light. Therefore, a Guru is one who guides in dispelling the darkness of ignorance by imparting knowledge. Thus, knowledge itself is the Guru-principle, not the individual. Consequently, virtues are worthy of worship, not individuals. Only one who possesses knowledge and whose own ignorance has been dispelled can impart true knowledge. Ignorance is defined not as a lack of knowledge, but as erroneous knowledge.

Both knowledge and wisdom possess the power to dispel the darkness of ignorance, making them the true Gurus. Wisdom is inherently available to everyone, as it is not a result of karma. The innate understanding of permanence, love, happiness, beauty as desirable, and aversion, suffering, and impurity as undesirable is natural to all beings. Despite this innate knowledge and wisdom, individuals become entangled in the sensory pleasures and desires of the mind, preventing them from realizing it. Therefore, a great soul who leads others towards dharma, their true nature, and their ultimate goal, or inspires them towards that great goal, is referred to by the term 'Guru'.

True knowledge is that which eradicates attachment and aversion. The spiritual Guru is one who imparts such knowledge and guides towards becoming vitaraag (free from attachment and aversion). Such a Guru instructs the disciple on how to overcome flaws. Only one who is themselves without flaws can provide guidance on removing them; a flawed individual's advice on eradicating flaws is ineffective. The eradication of flaws leads to the manifestation of virtues and the attainment of freedom from suffering and true well-being. This state of complete freedom from deficiency is true salvation. Liberation from deficiency in its entirety is achieved by one who is free from thirst and desire, which in turn signifies freedom from all afflictions like attachment, aversion, delusion, ego, and obsession, ultimately leading to Nirvana.

The path to liberation is through 'knowledge and action' (ज्ञानक्रियाभ्यां मोक्षः). The prerequisite is samyak jnana (right knowledge). The opposite, mithya jnana (wrong knowledge), is the root of all flaws and suffering. The foundation of wrong knowledge is the indulgence in sensory pleasures. To consider the favorable experiences of the senses (hearing, sight, smell, taste, touch, and mind) with their objects (sound, form, scent, flavor, touch) as happiness, and to believe these pleasures and the objects that provide them are permanent, beautiful, and one's own, is wrong knowledge. This is because all sensory pleasures, indulgences, and their associated materials are constantly diminishing and will eventually be destroyed. They are impermanent, transient, and perishable. Being separate from oneself, they are also different from oneself and impermanent. Their perceived beauty or auspiciousness also transforms into ugliness or impurity. Sensory objects and the materials of sensory pleasures are impermanent, non-self, impure, and inherently lead to suffering. To consider them permanent, beautiful, and joyful is mithyatva (false belief). Acting contrary to knowledge is disrespecting knowledge and is called jnana-avarana (veiling of knowledge). This veiling of knowledge is the cause of all flaws, sins, and sufferings. Disrespecting knowledge and acting against it is the cause of bondage to all karmas, including darshanavarana (veiling of perception). This is why it is given the foremost place among the eight karmas.

To be liberated from all flaws (sins), karmas, and sufferings, the elimination of jnana-avarana is essential. For this elimination, respecting knowledge is imperative. That which inspires respect for knowledge and the removal of wrong knowledge and ignorance is the Guru. Disrespecting true knowledge causes an individual to deviate from their true self. A person who cannot respect their own inherent knowledge – that sensory pleasures are fleeting, impermanent, and cause suffering – also cannot respect the knowledge from a true Guru or sacred texts. There is unity, not difference, between one's own inherent wisdom (conscience), the knowledge of a true Guru, and sacred texts. Knowledge is not bound by language. Language is merely a medium and signal for the expression of known knowledge. Therefore, to embrace the meaning of a text or teachings, the impact of the meaning conveyed is crucial. If the meaning of a text or a Guru's words could be understood and experienced identically by everyone, there would be no differences in interpretation or disagreements, and the impact on the mind would be uniform. However, this is not the case. Words are like wish-fulfilling trees. True understanding of a sacred text or a Guru's words arises only when the power of one's own experiential knowledge, i.e., right knowledge, is present. Through the impact of this expression or realization, flaws are automatically dispelled, and qualities like duty-boundness, fearlessness, desirelessness, and egolessness are naturally acquired. This leads to the attainment of one's true goal, eternal peace, inner happiness, self-reliance, joy, and immortality, fulfilling the individual. In essence, anything that facilitates the respect for inherent nature and knowledge, thereby removing the veils of ignorance and leading to oneness with one's true self, is the Guru, regardless of its form of expression.

The Guru's advice, message, or command will only be put into practice when an individual acts according to their own inherent scriptural knowledge. One who teaches external skills is also called a Guru, and gratitude towards them is good, but their goal is merely the fulfillment of worldly and material tasks. From a spiritual perspective, the Guru is one who guides one to the experience of the goal, immutability, and freedom from suffering and flaws, reaching the root of the flaw. One who provides scriptural knowledge, or is themselves flawless or strives towards it, is the Guru. Therefore, the Guru is not the physical body, but their truthful speech. Truth is that which is indestructible.

In the Jain tradition, virtues are worshiped, not individuals. In Jain philosophy, there are five beings worthy of reverence: Arihant, Siddha, Acharya, Upadhyaya, and Sadhu. These are all terms denoting qualities. An Arihant is one who has eradicated attachment and aversion; a Siddha is free from the body and the world; an Acharya follows and causes others to follow the five conduct disciplines; an Upadhyaya is a teacher; and a Sadhu practices asceticism. These five categories are not related to any sect, class, caste, philosophical belief, ritual, or any specific individual. They are related to virtues. Anyone who inspires the removal of flaws and the attainment of flawlessness is a Guru. Thus, the Guru is not an individual, but knowledge. A Guru is nirgrantha (without possessions), meaning free from attachments. They preach the dharma of compassion and kindness. Practicing this dharma is respecting the Guru. This dharma is auspicious and beneficial.

Among the five categories, Arihants and Siddhas are considered Deva (divine) because they are vitaraag (free from attachment), flawless, and possess inherent divine virtues. Acharyas, Upadhyayas, and Sadhus are saraag (possessing some attachment) and have some flaws, and they are engaged in practices to overcome afflictions like attachment and aversion to achieve liberation from all suffering. Their individual personalities have partial flaws. A person with attachment, upon encountering a suitable condition, can develop serious flaws. This is exemplified by the story of King Prasenachandra. Therefore, it is virtues, not individuals, that are worthy of bowing and worship. Virtues, being inherent to one's true nature, are worthy of worship and respect. Thus, even in their individual personalities, the partially flawless and partially inherent qualities are worship-worthy. The knowledge of the manifestation of these virtues is the Guru-principle, which is acceptable and worthy of adoption by the seeker.

Naturally, everyone desires permanence, oneness (love), happiness, and beauty; no one desires destruction, hatred, suffering, or impurity. However, those who do not respect this inherent knowledge and instead respect the transient and perishable body, the world, and the objects of sensory indulgence cannot attain lasting happiness. The separation from temporary happiness is inevitable; it is external, and its end is suffering, and it depends on external objects.

To indulge in external pleasures by considering them permanent, blissful, and beautiful is ignorance (avidya). The Patanjali Yoga Sutras state: "Thinking of the permanent, pure, blissful, and self in what is impermanent, impure, suffering, and non-self, is ignorance." Jainism expresses this same concept through the four bhavanas (meditations) of dharma-dhyana: anitya (impermanence), asharan (lack of refuge), ekatva (oneness), and ashuchi (impurity). The implication is that one who considers their life to be in the body, in the objects of sensory indulgence, and in pleasures is ignorant and possesses false beliefs.

Except for the vitaraag Gods, no individual is without flaws. If a person were completely flawless, they would be a God. Likewise, no one is entirely flawed. If completely flawed, their true nature would be destroyed, and their existence would cease. Therefore, every ordinary individual possesses both partial virtues and partial flaws. These partial flaws are subject to increase or decrease. As long as the seed of a partial flaw exists, it can grow and transform into a tree.

It is a rule that flaws arise from action, thus they are artificial; flaws do not have independent existence. They are created or perceived by us. Therefore, flaws are unnatural and can be erased. In contrast, virtues are natural. They are not the result of any action or karma, and thus remain as they are. Even if they are not manifest due to veiling, forgetfulness, or misappropriation, or if they appear in varying degrees, they remain. Therefore, the true nature of consciousness is the goal or aim of the seeker, and its complete manifestation is to reside in one's true self. This is the state of liberation.

Disrespecting the qualities of knowledge and perception leads to their veiling. Due to delusion, the true nature and the quality of acting according to that nature are forgotten. Through the misappropriation and turning away from virtues, qualities like generosity, gain, enjoyment, consumption, and vigor (magnanimity, splendor, beauty, sweetness, and power) may seem distant, but they are not destroyed. Virtuous individuals are respected for their virtues, not their bodies. That which inspires the manifestation of virtues and shows the path or means is the Guru. The Guru does not remove the disciple's flaws and manifest virtues; this task or effort must be undertaken by the disciple themselves. Virtues, being natural, are glorious and worshipful. The Guru's body is not worshipful. The Guru is one who liberates one from all flaws and sufferings. In the words of Kabir: "Guru and Govind both are standing, whose feet should I touch? Sacrifice to the Guru, who united me with Govind."

The meaning here is that the Guru is blessed for uniting one with Govind (the Supreme Being). Govind is one who is free from all sufferings and flaws. Therefore, the Guru is one who shows the path to liberation from all sufferings and flaws. One with whom Govind does not stand is not a Guru. A true Guru disconnects the disciple from themselves and connects them to the Supreme Being. Respecting the Guru is beneficial for the disciple. Embodying virtues is respecting the Guru. Disobeying the Guru's word or statement is disrespecting the Guru. The Guru is the embodiment of knowledge; therefore, disrespecting knowledge is disrespecting the Guru. It is essential for the disciple to express gratitude and love towards the Guru. Ingratitude is a grave sin. A characteristic of the Guru is that they can make the disciple equal to or even superior to themselves. Differentiating between a Guru and the philosopher's stone, it is said, "There is a great difference between a saint and a philosopher's stone. The stone turns iron into gold, but the saint makes it equal to oneself." The philosopher's stone turns iron into gold, but it does not make the iron itself a philosopher's stone, whereas a Guru can make a disciple like themselves. This highlights the Guru's greatness.