Kya Shastro Ko Chunoti Di Ja Sakti Hai

Here's a comprehensive summary of the Jain text "Kya Shastro Ko Chunoti Di Ja Sakti Hai" by Amarmuni, based on the provided pages:

The book "Kya Shastro Ko Chunoti Di Ja Sakti Hai" (Can Scriptures Be Challenged?) by Amarmuni critically examines the relationship between spirituality and science, particularly in the context of Jain scriptures and their perceived conflicts with modern scientific discoveries.

The author begins by highlighting the current disconnect between spirituality and science, where spirituality has become confined to rituals and popular beliefs, while science is limited to material research. This divergence has led to a perceived conflict, with religious people dismissing science as false and scientists challenging religious beliefs.

The central issue is the apparent contradiction between scientific findings (like the Apollo 8 mission revealing the moon as a barren landscape of mountains and craters) and the descriptions in religious texts that portray the moon as a divine entity with celestial vehicles, adorned deities, and made of crystal. This raises a crucial question for believers: "What will happen to our scriptures now?"

Amarmuni argues that the anxiety and skepticism arising in the religious community stem from "ideological commitment" – an uncritical adherence to traditional beliefs and texts considered "scriptures." This attachment prevents proper intellectual analysis and the acceptance of verified truths.

He clarifies that spirituality and science are not adversaries like Rama and Ravana. Instead, both are forms of knowledge. Spirituality is the science of the soul (analyzing its pure and impure states, bondage, liberation, etc.), while science is the science of nature (focusing on the body, senses, mind, and the external world). Both are integral to the holistic existence of life, representing its inner and outer streams, respectively. Science provides empirical research, while spirituality offers inner consciousness refinement and upliftment.

The author emphasizes that science and spirituality are complementary. Science reveals the miraculous powers of creation through experimentation, while spirituality guides their beneficial use. Spirituality provides the perspective to develop human consciousness, making it fearless and doubt-free. It dictates when, how, how much, and why to use scientific advancements, lending a "vision of wisdom" to material progress.

Amarmuni distinguishes between "Shastra" (scripture) and "Grantha" (text). While often used interchangeably, they have fundamental differences.

• Shastra is a more sacred and broader term, deeply connected to direct realization of truth, well-being, and beauty, guiding self and others towards welfare. It is a guide to direct perception and practice of truth.
• Grantha, on the other hand, is a collection or compilation. The word "Grantha" itself implies a "knot" or "binding," like knitting or stringing together ideas. It doesn't necessarily represent direct realization.

The author criticizes the modern tendency to treat every ancient text, whether Jain Agamas, Smritis, or Puranas, as literal scripture and unquestionable truth. This uncritical acceptance, even of texts that contradict observable facts, is the root of the conflict. He cites the example of opposition to the telephone in Saudi Arabia, where religious dogma was challenged by a practical test.

He asserts that scriptures (Shastra) are the direct vision of truth. This truth is holistic and touches the entire human consciousness. In Indian culture, "truth" is often accompanied by "Shiva" (welfare), reflecting the well-being of the entire creation. While science reveals truth, it may only offer intellectual understanding, lacking the holistic "Shiva-anubhuti" (experience of well-being).

Amarmuni defines "Rishi" as one who directly witnesses truth and possesses purified knowledge. Scriptures, in the Vedic and Jain traditions, are seen as original knowledge that expounds this divine state and guides towards it, stemming from inner inspiration rather than borrowed knowledge. The core purpose of scripture is to express the infinite knowledge of the soul, remove impurities of disposition, and guide towards self-discipline, awakening, and practices like penance, forbearance, and non-violence.

He cites Jain Acharya Jinbhadra Gani Kshamashraman's definition of Shastra: "that by which the knowable, the soul, is understood, and the soul is disciplined." The root of "Shastra" is "Shas," meaning governance, teaching, and enlightenment. Scriptures are essentially knowledge that disciplines and awakens the soul. The Uttaradhyayan Sutra further elaborates that scripture is that which, upon hearing, inspires penance, forbearance, and non-violence, leading to the control of desires and the path of self-restraint.

The author contends that geographical and astronomical descriptions in some texts, which are now contradicted by scientific research, cannot be considered the direct word of the omniscient (Sarvajna) Bhagwan Mahavir. He argues that if a statement is factually incorrect or contradictory to observable evidence, it cannot be the word of an omniscient being. He also points out that many texts have been compiled or amended over centuries, and it's crucial to differentiate between the original teachings and later interpolations.

Amarmuni emphasizes the need to discern between Bhagwan Mahavir's actual words and later compilations or texts written under the guise of scripture. He criticizes the blind adherence to any tradition, whether it's Vedic or Jain, and states that accepting anything blindly in the name of scripture or tradition is unacceptable.

He highlights that many texts attributed to Mahavir, like the Nandi Sutra, were compiled much later by Acharyas like Devavachak. Similarly, texts like Prajnapana, Dashavaikalik, and Anuyogadwar Sutra were also composed by scholars long after Mahavir's era. The author questions how Mahavir could have quoted from texts compiled after his time.

The author concludes that challenges to scriptures are inevitable when they contain factual inaccuracies, especially in areas like geography and astronomy. He urges for a critical re-evaluation, separating the core teachings of Mahavir (which are self-evidently true and conducive to spiritual growth) from later additions and compilations that may not stand the test of modern knowledge and logic. He asserts that true scripture inspires penance, forbearance, and non-violence, leading to self-realization, and any text that deviates from this, especially by presenting demonstrably false information about the physical world, cannot be considered Bhagwan's word.

He believes that true faith is in the teachings of spiritual masters, not in blind adherence to every word in every text. The author advocates for "Prajna" (wisdom and critical discernment) as the ultimate test for evaluating scriptures. He calls for breaking free from textual dogma and literal interpretations to embrace the spirit of spiritual wisdom that leads to liberation and well-being for all beings. He encourages readers to trust their inner conscience and the essence of spiritual teachings rather than blindly accepting everything written in old texts.