Gyan Ane Swanubhuti Ek Vichaana - Book Summary

Here is a comprehensive summary of the Jain text "Gyan ane Swanubhuti – Ek Vichara" by Acharya Munishri Amarendravijayji, focusing on the English translation and interpretation of the provided Gujarati text:

Book Title: Gyan ane Swanubhuti – Ek Vichara (Knowledge and Self-Experience – A Consideration) Author: Muni Shri Amarendravijayji (Disciple of His Holiness Acharya Shri Vijaybhasurisuriji and of Muni Shri Bhanuvijayji) Publisher: Mahavir Jain Vidyalay Suvarna Mahotsav Granth (Part 1)

This treatise delves into the profound nature of Gyan (Knowledge) in Jainism, distinguishing it from mere information or intellectual understanding, and emphasizing the indispensable role of Swanubhuti (Self-Experience) in its true realization.

Core Argument: The Distinction Between Information and True Knowledge

The author begins by questioning the common perception of knowledge. Simply reading books, memorizing scriptures (Agamas), or being able to enumerate philosophical concepts are presented as insufficient for becoming truly knowledgeable. The text highlights that modern science, in its extensive study of even a single fly or a cabbage, demonstrates the vastness of information available, but accumulating this information alone does not equate to wisdom. The author poses the question: If someone were to read all 4 million books in a library, would they be considered knowledgeable, or merely possessing information? The scriptures themselves suggest that even someone who has studied the "nine Purvas" (a significant body of Jain scripture) can still be ignorant.

True Knowledge Transcends External Appearances and Quantity of Study

Just as one cannot judge a person's education solely by their attire (a scholar might wear simple clothes, while a showy person might be ignorant), the extent of scriptural knowledge alone cannot distinguish between the knowledgeable and the ignorant. Someone with extensive learning can be ignorant, and someone with little formal study can be profoundly wise.

The Essence of Knowledge in the Spiritual Realm

The text clarifies that in the spiritual context, "knowledge" refers specifically to knowledge pertaining to the soul (Atma). For a seeker (mumukshu), even worldly knowledge is valuable only if it helps understand the relationship between the soul and the world. The ultimate goal is the manifestation of inner purity. Knowledge that does not contribute to this aim, even if it is vast information about the world, is considered insignificant in this spiritual pursuit. The focus must be on the soul, the world, and the relationship between them.

The Path from Shrut (Scriptural Knowledge) to Swanubhuti (Self-Experience)

The process of acquiring true knowledge involves:

Shrut Keva (Listening to or studying scriptures).
Chintan (Contemplation and reflection on what has been heard or read).
Bhavana Gyan (Experiential or emotional understanding that arises from contemplation).

The text emphasizes that scriptural knowledge alone is incomplete and may not be clear. Therefore, aparaksha gyan (direct, unmediated knowledge) of the soul is essential, which is achieved through pratyaksha (direct perception or experience).

Analogy of the Mango: Just as reading extensively about a mango does not provide the taste or true understanding of it until one actually tastes it, similarly, intellectual understanding of the soul through scriptures and logic is incomplete. Only direct experience of the soul, without the aid of senses or mind, can lead to true comprehension and the experience of its inherent bliss.

The Path to Self-Experience: Sadhana (Spiritual Practice)

The author outlines the process of spiritual practice leading to self-experience:

Intense Longing: The primary requirement is a deep yearning and intense desire for self-experience. This urgency arises from the understanding that this human life should not be wasted.
Renunciation of Worldly Desires: This longing leads to the relinquishing of desires for status, prestige, fame, and reputation. The author compares this to a child giving up toys upon growing up.
Determining Life's Goal: A clear decision about the ultimate goal of life is crucial.
Formulating a Plan: Once the goal is set, a plan for spiritual practice needs to be devised, involving gradual progress towards objectives.

The Stages of Spiritual Practice:

Moksha (Liberation) = Being free from all karmas and residing in one's true nature.
Destruction of Karmas requires Atma Gyan (direct knowledge of the soul).
Attaining Atma Gyan requires Dhyana (meditation) with the aim of direct realization of the soul, separate from the body.
Achieving Dhyana requires Ekagrata (concentration of the mind).
Mental Stability requires Nirmalta (purity of mind) and Sharir Shuddhi (purity of body).
Achieving Purity of Mind involves Swadhyaya (self-study) and contemplation, alongside cultivating virtues like Maitri (friendship) and contemplating impermanence (Anityatva).
Cultivating Virtues requires a life regulated by righteousness, vows, restraints, renunciation, and self-control.
Body Purity requires Tapa (asceticism).

Analogy of Electricity and Water: Just as scientists can separate hydrogen and oxygen by purifying water and passing electricity through it, similarly, vows, restraints, study, and meditation are necessary to separate the soul from karma.

The Role of Tap (Asceticism): While vows, restraints, and asceticism are important, their direct purpose is not liberation but the purification and stabilization of the mind, which indirectly aids in liberation. A common misconception is that these practices directly lead to liberation. Without proper self-analysis, their intended results may not manifest. For example, asceticism should purify the body, making it lighter and less of an obstacle to meditation and study.

The Importance of Inner Development:

True knowledge requires not just intellectual development but also the expansion of the heart, self-control, strengthening of willpower, and the ability to make the mind calm, pure, and concentrated at will. A tranquil mind is where true perception arises. Therefore, continuous effort towards making the mind peaceful and equanimous is essential.

VIVEK (Discrimination) in Acquiring Shrut Gyan:

The text stresses the importance of discrimination in acquiring scriptural knowledge. Since scriptures are vast, one must focus on their specific goal. Knowledge that leads one away from one's true nature, even if from a scripture, is considered ignorance. Knowledge that helps establish one in their true nature is true knowledge.

The Test of Knowledge: Manogupti (Control of the Mind)

Manogupti is presented as the true test of knowledge. Progress in Manogupti indicates advancement in knowledge. The text describes three levels of Manogupti:

Overcoming thoughts that lead to destructive meditation (Arta/Raudra Dhyana).
Achieving a balanced state of mind for virtuous meditation (Dharma Dhyana).
Complete cessation of all mental activities and dwelling in one's true nature.

Progress in Manogupti leads to increasing mental concentration, and ultimately, liberation.

Transformation of Inner Qualities:

As knowledge matures, envy, malice, hatred, contempt, and disgust are replaced by sympathy, understanding, generosity, and compassion. Fear, anxiety, and agitation disappear. One becomes indifferent to the negative activities of others and develops tolerance towards opposing viewpoints. This leads to inner peace, happiness, and equanimity.

The Three Jewels (Ratnatrayi):

Vyavahar Ratnatrayi (Practical Righteousness): Understanding and faith in the teachings of the Jinas (fully enlightened beings) regarding the nature of soul and non-soul substances, and practicing vows, restraints, etc., according to one's capacity.
Nischay Ratnatrayi (Absolute Righteousness): Letting go of concern for external objects, having faith, knowledge, and contemplation of one's own soul, and merging the mind into its true nature, free from distractions.

Vyavahar is the means to Nischay. Without achieving the goal, the means are considered incomplete.

The Essential Shrut:

The essential scriptural knowledge for a seeker is enough to prevent destructive meditation and engage in virtuous and pure meditation. The author quotes a verse suggesting that a seeker who achieves self-experience is knowledgeable even if they have only studied a little, whereas mere scholars who haven't experienced the truth are considered ignorant.

Samiti and Gupti (Conduct and Restraint):

Samiti: Living a life characterized by compassion, kindness, and careful conduct, such as maintaining a lowered gaze, holding a muhupatti (mouth cloth), and purifying one's actions. The essence lies in concern for all living beings.
Gupti: The practice of withdrawing the mind, speech, and body from external engagements and directing them inward through solitude and silence.

A life lived with Samiti and Gupti is a life of love, empathy, cooperation, and tolerance towards the world.

Knowledge Without Study:

If one's inner disposition is pure and they have an intense curiosity for truth, knowledge can arise spontaneously, even with minimal scriptural study. This occurs when the karmic obstacles to knowledge are weakened.

The Limitations of Shrut (Scriptural Knowledge):

Shrut is like a shadow. It points the way but does not enact the transformation. The true action comes from the source of the shadow – experience. Scriptures are born from experience, and their power lies in the underlying experience. Merely grasping words without understanding their essence (the soul) is insufficient.

The Role of Experience:

One must have at least a fleeting experience of the soul's bliss. Once this supreme bliss is tasted, worldly pleasures become insipid, and the external world appears like an illusion. The knowledge gained from intellect arises from thought, but thought ceases in the state of peace and stillness. Therefore, to attain self-knowledge, one must first gain control over the restless mind and then annihilate it through introspection.

Can Self-Experience Be Attained in This Lifetime?

The text affirms that self-experience is attainable in this lifetime. It cites the examples of eminent Jain scholars and saints who have explicitly mentioned achieving such experiences. The author encourages the reader to strive for this attainment, emphasizing that the effort is not more difficult than pursuing worldly desires. The battle is primarily with one's own mind.

The Advice of Acharya Hemchandrasuri:

Acharya Hemchandrasuri advised that suffering arises from ignorance of the soul. This ignorance-born suffering is destroyed by its opposite – knowledge of the soul. He also clarified that while asceticism helps in karma destruction, it is the knowledge of the soul that makes these practices truly effective. Therefore, one should focus on attaining self-knowledge, which is synonymous with self-experience.

The Path Forward:

The author concludes by urging seekers to recognize the treasure within, gain knowledge of the means, and engage in the practice of stability. The mind and body must be stabilized to allow for the direct experience of the soul. The ultimate goal is the direct realization of the soul's true nature, which leads to the eradication of the ego and the attainment of liberation.

In essence, the text advocates for a profound shift from mere intellectual accumulation of information to the transformative power of direct spiritual experience, guided by scripture and practice, and ultimately leading to the realization of the soul's true, blissful nature.