Gyansar Astak Tatha Gyanmanjari Vrutti Part 1

The provided text is the first part of the Jain text "Gyansar Astak tatha Gyanmanjari Vrutti Part-1" by Dhirajlal D Mehta, published by Shri Jain Dharm Prasaran Trust, Surat. The catalog link is also provided.

This summary will focus on the content described in the provided text, particularly the introductory and explanatory sections.

Overall Purpose and Content:

The book is a commentary ("Vrutti") titled "Gyanmanjari" by Shri Devachand Vakil on the original text "Gyansar Astak" by Mahamahopadhyay Shri Yashovijayji. The first part of "Gyansar Astak" contains 32 "Ashtaks" (groups of eight verses), each exploring profound spiritual and philosophical concepts. The "Gyanmanjari" commentary, translated and explained in simple Gujarati by Dheerajlal Dahyalal Mehta, aims to make these profound teachings accessible.

Key Themes and Concepts Discussed (Based on the Introduction and Section Summaries):

The text delves into various aspects of Jain philosophy and spiritual practice, presented through the 32 Ashtaks of Gyansar. The commentary by Devachandji is highly regarded for its deep spiritual insights. The translator, Dheerajlal Mehta, has made a significant effort to simplify and explain these complex ideas.

The introduction highlights the dual nature of knowledge and understanding:

• Ghor Ajnandasaha (Deep Ignorance): A state where even after learning, one remains unenlightened.
• Garvi Gyandasaha (Proud State of Knowledge): A state of innate, self-manifesting knowledge.

The text praises the authors for their contribution to spiritual literature, presenting a "Gyan ka Sagar" (ocean of knowledge) in a "gagarma" (small pot).

Summary of the Ashtaks (as described in the text):

The text provides a brief overview of the themes covered in many of the Ashtaks, including:

• Purnashtak (Verse 1): Discusses the concept of "As the vision, so the creation," emphasizing how one's perspective shapes their reality. It also touches upon the idea that "the incomplete becomes complete, and the complete becomes incomplete."
• Magnashtak (Verse 2): Differentiates between concentration and absorption (magnata), defining absorption in three stages: Pratyahara (withdrawal), Manah Samadhi (mental concentration), and Gyanmatra Vishram (resting in pure knowledge).
• Sthirataashtak (Verse 3): Addresses the futility of actions without inner stability, comparing instability to a thorn that prevents medicine from working. It emphasizes that true stability leads to detachment.
• Mohatyagashtak (Verse 4): Focuses on overcoming attachment through the mantra "I am not, mine is not," contrasting it with the "I and mine" mantra of delusion.
• Gyanashtak (Verse 5): Stresses that liberation requires perfected knowledge, not just an abundance of information. It critiques knowledge without practice or spiritual guidance, emphasizing the power of even a small amount of spiritual knowledge over theoretical knowledge.
• Shamashtak (Verse 6): Defines "Shama" (peace/equanimity) as the culmination of knowledge that transcends alternatives and is rooted in one's true nature.
• Indriyajayashtak (Verse 7): Explains that insatiability is the nature of the senses and true satisfaction comes from within. It highlights the importance of overcoming sensory attachment.
• Tyagashtak (Verse 8): Addresses the incompatibility of worldly engagement and detachment, stating that true detachment requires renunciation of sensual pursuits.
• Kriyashtak (Verse 9): Presents "Kriya" (action) as a sign of faith and emphasizes its importance, even ranking action above mere knowledge in some contexts.
• Truptyashtak (Verse 10): Discusses how satisfaction is achieved through connection with the self, not through external material objects.
• Nirlepashtak (Verse 11): Explores the concept of non-attachment, comparing the soul's unaffectedness by external substances (like ether and colors) to its unaffectedness by worldly interactions.
• Nihspruhashtak (Verse 12): Argues that the only thing worth desiring is one's true nature, which is already attained and inherent. True contentment arises from this realization, eliminating the need for external desires.
• Maunashtak (Verse 13): Defines "Mauna" (silence) not just as abstaining from speech, but as ceasing activity in mind, speech, and body towards external objects.
• Vidyashtak (Verse 14): Differentiates between ignorance (avidya - knowledge of the non-Self) and knowledge (vidya - knowledge of the Self) using examples of purity and impurity.
• Vivekashtak (Verse 15): Presents "Viveka" (discrimination) as the key to burning the seeds of worldly existence and sowing the seeds of liberation, emphasizing the understanding of "I am the soul" versus "I am the body."
• Madhyachyashtak (Verse 16): Uses the analogy of a cow and its calf (representing intellect) to explain the profound secrets of yogic texts and the root cause of conflicts and disputes: the tendency to hold one's own viewpoint stubbornly.
• Nirbhayashtak (Verse 17): Depicts knowledge-vision as a peahen whose arrival dispels the snakes of fear. It draws parallels with classical texts on fearlessness.
• Anatma-sanshashtak (Verse 18): Addresses the subtle flaw of self-praise even amidst asceticism, providing methods to overcome this pride.
• Tattvadrushti-ashtak (Verse 19): Defines "Tattvadrushti" (truth-vision) as the perception of reality and explains that attachment stems from seeing non-reality, while truth-vision eradicates attachment. It uses the example of attraction towards a beautiful woman versus seeing her as mere matter.
• Sarvasamruddhi-ashtak (Verse 20): States that when external vision is restrained, inner prosperity manifests, comparing the muni's state to that of Indra, Chakravarti, and other celestial beings.
• Karmavipak-chintan-ashtak (Verse 21): Reflects on the profound workings of karma, even affecting those on high spiritual paths, using this to cultivate detachment and diligence.
• Bhavodvega-ashtak (Verse 22): Compares the world to a terrifying ocean, describing its horrors to generate aversion and spur the quest for liberation.
• Loksanjna-tyagashtak (Verse 23): Criticizes following the crowd blindly, emphasizing that true liberation lies in going against the prevailing trends.
• Shastraashtak (Verse 24): Highlights the indispensable role of scriptures as a lamp and eye, guiding one through darkness and preventing missteps.
• Parigrahashtak (Verse 25): Explains the concept of non-possession (parigraha), stating that its abandonment naturally leads to the removal of karma, using the analogy of a pond's embankment.
• Anubhavashtak (Verse 26): Describes "Anubhava" (experience) as the precursor to omniscience, akin to the dawn preceding sunrise.
• Yogashtak (Verse 27): Explains "Yoga" as that which leads to liberation and skillfully integrates the essence of Hari-bhadra Suri's Yoga Vimsika.
• Niyagashtak (Verse 28): Illustrates "Bhava-niyaga" (spiritual sacrifice/devotion) through vivid imagery and explains the essence of being devoted to spiritual sacrifice as a sadhu.
• Bhavapujaashtak (Verse 29): Defines "Bhavapuja" (inner worship) as self-realization, using metaphors like bathing in the water of compassion and wearing clothes of contentment.
• Dhyanashtak (Verse 30): Regards meditation as the immediate means to omniscience and highlights the importance of inner tranquility.
• Tapashtak (Verse 31): Explains "Tapa" (asceticism) as that which burns karma, covering its inner and outer forms, its blissfulness, and dispelling misconceptions about it.
• Sarvanayashrayan-ashtak (Verse 32): Argues that attachment to a single viewpoint is false belief, while embracing all perspectives is true understanding, essential for right faith. It references numerous classical Jain texts.

About the Translator and Commentator:

• Author of Gyansar Ashtak: Mahamahopadhyay Shri Yashovijayji, renowned scholar and spiritual master, particularly known for his mastery of logic and philosophy, and his achievement of "Shatavdhan" (attending to 100 things simultaneously).
• Commentator of Gyanmanjari: Shrimad Devchandra Vachak, a profound spiritual yogi, believed to be a Kevali (omniscient being) in Mahavideh Kshetra. His commentary is considered invaluable.
• Translator and Explainer: Pandit Dhirajlal Dahyalal Mehta, an experienced teacher with over half a century of experience, who has made these complex texts accessible through simple Gujarati commentary and explanations.

Overall Message:

The book aims to provide readers with a clear and profound understanding of Jain philosophy, particularly the path to spiritual liberation as outlined in Gyansar Ashtak. It emphasizes the importance of self-realization, detachment, inner stability, and correct knowledge, presented in a way that is understandable to a broad audience. The detailed summaries of the Ashtaks indicate a comprehensive exploration of spiritual concepts essential for self-improvement and ultimate liberation.