Gyanyog Bhaktiyog Aur Karmyog

Here's a comprehensive summary in English of the provided Jain text, "Gyanyog Bhaktiyog aur Karmyog" by Rammurti Tripathi:

This Jain text, "Gyanyog Bhaktiyog aur Karmyog," by Rammurti Tripathi, explores the essence of three paths to spiritual realization: the path of Knowledge (Gyanyog), the path of Devotion (Bhaktiyog), and the path of Action (Karmyog).

The author posits that Indian thought does not impose a single predetermined path for human development. Instead, it acknowledges that each individual's path is determined by their inherent nature (swabhav). A truly wise spiritual guide recognizes the disciple's innate tendencies and prescribes the appropriate path. The text suggests that while individuals may not lose their true nature due to worldly deprivations, these experiences can create layers of ignorance (avarana) that obscure it, making it seem absent. These external, superficial sources of knowledge suppress the capacity for self-knowledge. The aim is to shed these obscurations and reveal this innate capacity to satisfy the soul's eternal hunger, achieve desired results, and be established in one's true nature.

The attainment of one's true nature is described as affirmative, not negative. It is not merely the cessation of suffering but the blissful realization of one's inherently self-sufficient nature, independent of external factors.

The text differentiates between two types of natures:

• Dry or Impassive Nature (Ruksha): For individuals with this nature, the path of Knowledge (Gyanyog) is prescribed. This is the path of Brahma Vidya (knowledge of the Absolute).
• Fluid or Emotional Nature (Dravibhavatmak): For individuals with this nature, the path of Devotion (Bhaktiyog) is the appropriate path.

The text references Madhusudan Saraswati's distinction between Brahma Vidya and Bhakti on four grounds: nature, fruit, means, and eligibility.

1. Nature: Devotion involves a contemplative, devotional mental state directed towards the Divine (Bhagavan), accompanied by an emotional melting (dravibhava). Knowledge, on the other hand, is a contemplative mental state focused solely on the unique Self, devoid of such emotional melting and directed towards the non-dual Self.
2. Means: Listening to scriptures that praise the glories of the Divine is a means of devotion. The Vedantic Mahavakyas (great sayings) like "Tattvamasi" (That thou art) are the means for Brahma Vidya.
3. Fruit: The culmination of intense love for the Divine is the fruit of devotion. The cessation of ignorance, the root of all suffering, is the fruit of Brahma Vidya.
4. Eligibility: Devotion is open to all beings. Brahma Vidya, however, requires a renunciate (paramahamsa parivrajaka) who possesses the fourfold qualifications (sadhana chatushtaya).

The path of devotion is considered independent, with knowledge and science being subservient to it. The text states that the Divine, pleased with a devotee, bestows "Buddhi Yoga" (yogic intellect), which destroys ignorance even without direct reliance on Brahma Vidya. A devotee engages in devotion like a glutton enjoys food. While the glutton eats for satisfaction, the digestive fire transforms the food. Similarly, for the devotee, knowledge and science are ancillary and inevitable acquisitions. Unlike knowledge seekers who might experience confusion, the devotee, through complete surrender to the object of worship, is eventually embraced and revealed by the Divine itself. The principle is to merge oneself into what is worshipped. It is not possible to attain the Divine through mere effort; rather, the Divine itself can become the means and reveal itself. Devotion is not something that is done but something that happens. If it happens, it happens; otherwise, efforts are futile. The text uses the analogy of an elephant being swept away by a strong current despite its efforts, while a fish swims effortlessly.

Knowledge leads to the realization of one's true nature. After this realization, devotion allows for continued joyous, playful interaction with the Divine, even after the distinction between the devotee and the Divine has been conceptually understood. Devotion is not action but an inner feeling that becomes immortal after self-realization. Until self-realization, ignorance prevails. Ignorance gives rise to ego, and the ego-driven individual considers themselves the doer. As long as this ego-centric sense of doership, born from ignorance, persists, all actions will be attributed to the individual's volition and will be considered "karma" (action), not "bhakti" (devotion). Consequently, the true realm of inner feeling (bhava) arises only after the cessation of ignorance and self-realization. This inner feeling, when intensified, becomes love. This is all possible through the unwavering concentration of the mind, which in turn requires the removal of impurities.

To purify the mind, actions should be performed with detachment (nishkama bhava). The text emphasizes that complete renunciation of action is impossible, as even living, breathing, and exhaling are considered actions. True renunciation of karma is the renunciation of attachment to the fruits of action. Attachment is the sting of the scorpion of karma, which allows for the formation of obscurations. By renouncing this attachment, actions become non-actions, ceasing to create further obscurations. The remaining obscurations are then consumed by the fire of knowledge. Detached action becomes a means of liberation, not bondage, thus becoming Karma Yoga.

The text concludes by referencing the Bhagavad Gita, which poses the question: after establishing oneself in one's true nature, should one cease or continue action? Lord Krishna's principle is that even after self-realization, one should continue to act for the welfare of the world (lokasangraha). Therefore, actions should be performed with detachment for the purification of the mind before self-realization, and for the welfare of the world after self-realization. In essence, this is the underlying principle of Gyanyog, Bhaktiyog, and Karmyog.