Man Ek Chintan Vishleshan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Man Ek Chintan Vishleshan" by Lakshmichandra:

The book "Man Ek Chintan Vishleshan" (Mind: A Contemplation and Analysis) by Lakshmichandra delves into the profound nature and significance of the mind from a Jain perspective. The author emphasizes that the mind is central to an individual's spiritual and worldly existence.

Categorization of Living Beings based on the Mind:

Jain philosophy divides all living beings into two categories:

Sanjni (Sentient/Mindful): Those who possess a mind, can receive education and instruction. This includes humans (men, women, children, elderly), animals like monkeys, horses, elephants, and pigeons.
Asanjni (Insentient/Mindless): Those who lack a mind and cannot receive instruction. This includes beings whose conception doesn't involve parental semen and blood, such as water serpents and some parrots.

The text highlights that sentient beings are fewer than insentient ones, just as the learned are fewer than the unlearned. It lists beings with one to four senses (earth, water, fire, air, plants, worms, snails, ants, flies, mosquitoes) as mostly mindless. Five-sensed beings (humans, animals, celestial beings, hell beings) possess a mind.

The Mind's Position and Function:

The mind is described as being superior to the five senses (touch, taste, smell, sight, hearing). Its purpose is "manan" (contemplation). The mind represents both the body and the soul, providing the brain with the power of thought and inspiring the senses to act. It serves as the foundation for spiritual practices like knowledge (darshan-gyan), conduct (charitra), and austerity (tapa), as well as scriptural knowledge (shruta-gyan).

The Dual Nature of the Mind:

The mind has a profound dual nature:

As a "Suman" (Good Mind): It fills the world with fragrance, promotes virtuous living, and advocates for "live and let live."
As a "Kuman" (Bad Mind): It spreads the stench of misconduct, creates suffering and disharmony, turns conflict into a battlefield, becomes a merchant of weapons, and leads oneself and others to ruin, much like a boat of stone sinking.

The mind is likened to a river flowing in two directions, carrying both sin and merit. It is also described as a two-faced leech.

The Human Definition and the Mind's Role:

The text defines a human as a descendant of Manu, possessing intellect and a mind. Manu is seen as a representative of righteousness, one who discriminates between the self and the other, and who is benevolent and has faith in the most venerable beings. A true human mind possesses the power to think, understand, and act for one's own good or ill. It recognizes others as human and upholds principles of freedom, equality, and brotherhood.

Conversely, a mind that is merely one's own, or a mind of suffering, sin, curses, or destruction, is not the true human mind.

Intellect ("Mati") and its Facets:

Intellect is described as encompassing wisdom, sharp intellect, understanding, and sharp discernment. It is also associated with memory, cognition, contemplation, and comprehension. Intellect is considered greater than strength, and wisdom is free from deceit. It leads to good judgment and warns against bad judgment. Pragna (sharp intellect) is like a chisel that breaks through the mountains of ignorance to open the doors of knowledge. Shemushi (wisdom) cherishes the dream of dawn. While intellect may lead to differences of opinion, it prevents differences of minds. Memory prevents forgetting the past, cognition connects the past and present, contemplation strives for foresight, and comprehension uses the tools of study, experience, and practice to save humanity from destruction. The material for intellectual knowledge is not solely personal or from this life, but also from scriptural knowledge and the tradition of ascetics.

The Two Types of Knowledge:

According to the Tirthankaras, Mati (intellectual knowledge) and Shruta (scriptural knowledge) are found in all beings. Even a soul in the lowest state of existence possesses a minute fragment of knowledge, otherwise, it would become non-living, and the cosmic order would be disturbed. Where there is a soul, there is knowledge, and where there is knowledge, there is a soul.

The Multifaceted Nature of the Mind:

The mind is described through a vast array of contrasting metaphors, highlighting its versatility and inherent duality:

It can be sweet like a modak or a meal (odan).
It can be valuable like gold or a diamond, or worthless like iron or cumin.
It can be whimsical or meditative, mischievous or quick, restless or calm.
It can be a graveyard or a temple, fleeting or fixed.
It can be inert or conscious, despairing or hopeful.
It can be day or night, heat or cold, natural or affected.
It can be influential or stagnant, lively or detached.
It can lead to defeat or be a conqueror.
It can be east or west, north or south.
It can be demonic or divine, dishonest or honest.
It can be false or true, illusory or calm.
It can be deceitful or powerful, childish or mature.
It can be like notorious villains (Kansa, Ravana) or revered figures (Krishna, Rama, Buddha, Gautama, Mahavira).
It can be a school or a melody, a source of joy or a trap.
It can be fair or dark, righteousness or dogma, literature or culture, Hindi or Sanskrit.
It can fill up or perish, be the beginning or the end, the middle or the means.
It can be the remainder or a trace, a deity (Ganesh, Mahesh) or a trickster.
It can be respected or reviled, a point or an ocean.
It can be like the moon or the sun, a country or a veil.
It can be right or left, up or down.
It can be life itself or a tangled mess.
It can be simple to understand or complex.
It can be uncontrolled or controlled.
It can be devoted or departed.
It can be nothing or everything.
It can be deluding or regulating.
It can be small or large.
It can be a question or an answer.
It can be death or life.

The Creation of the Mind:

The mind has two aspects:

Dravya Man (Material Mind): This is a physical creation, the pendulum of the body's clock, signaling life. It is the basis of the pulse and influenced by heredity. The human mind is a temple where the soul resides, and its actions are a reflection of its internal state.
Bhava Man (Mental State/Disposition): This is the foundation provided by the material mind. Just as the value of an object depends on its quality, the mental state fluctuates based on the material mind. The mental state has immense power and influence, transforming a pleasure-seeker into a patient or a yogi, leading to union or separation. It is through the mental state that one becomes divine, divine, or truly oneself. It is the cause of influx (asrava), bondage (bandha), stoppage (samvara), and shedding (nirjara), leading to heaven or liberation.

The Mind as a Palace:

Though small, the mind is like a palace with an immense inner world, comparable to a newspaper office with limited space but limitless creations. The world reads "newspapers of the mindless" with great interest, but few read "newspapers of the mindful." The mind, often acting foolishly and willfully, can lead humans to remain "un-human" and prepared for war if its willfulness is not overcome.

The Mind's Speed and Control:

The mind is depicted as more agile than a runner like Milkha Singh, even in dreams. It surpasses monkeys in restlessness and the wind in speed. The dialogue between Yáksha and Yudhishthira in the Mahabharata describes the mind as greater than the wind. Acharya Hemachandra states that where the mind is, there is the wind, and vice versa, they are cause and effect, acting similarly. The mind is the cause of victory and defeat, bondage and liberation.

Classification of the Mind Based on Usage:

From the perspective of consciousness and feeling, the mind is categorized into three types:

Ashubh Man (Inauspicious Mind): This mind creates sin, harbors vices like anger, pride, deceit, and greed, and commits acts of violence, falsehood, theft, and acquisition. It indulges in gambling, meat-eating, alcohol, prostitution, and hunting. It is often arrogant due to knowledge, worship, caste, family, strength, wealth, or penance. It believes in "eat, drink, and be merry" and "you came to this world in vain if you didn't receive and give." It worships materialism and Western civilization, and believes in heaven, hell, religion, and karma. It is largely selfish and self-centered.
Shubh Man (Auspicious Mind): This mind creates merit, cultivates virtues like forgiveness, gentleness, simplicity, and humility. It embraces non-violence, truth, non-theft, celibacy, and non-possession, either fully or partially. It avoids false beliefs and practices. It cherishes devotion, compassion, faith, and the path of liberation. It respects ascetics and aspires to become one. It believes in this world and the next, is affectionate towards fellow religious practitioners, and has unwavering faith in purity, restraint, austerity, renunciation, poverty, and celibacy. It lives with minimal possessions, is content with its spouse, and is an authentic individual in worldly life. Being virtuous and wise, it is benevolent and a focal point of compassion for all beings.
Shuddh Man (Pure Mind): While the inauspicious mind is driven by attachment and aversion, and the auspicious mind strives to avoid them, the pure mind, though living in the world, is liberated. It is non-attached and becomes a benefactor to all. The pure mind is the origin of equanimity and the source of impartial conduct. It is as innocent as an infant, free from distinctions like glass and gold, palaces and crematoriums, slander and praise, happiness and sorrow, enemies and friends. It desires nothing for itself from society but is committed to giving much. Its will to live, experience, and act is unique. People consider themselves fortunate to encounter it. It is one within and without.

Classification by Control:

The mind can also be divided based on control:

Niyantrit Man (Controlled Mind): This mind is thoughtful, fears social judgment, values piety, fears sin, and dedicates itself to merit. Accepting restraint and courage, it turns its motion into right motion. It helps its owner ascend to the highest spiritual planes. It is a powerful remedy for the sufferings of birth, old age, and death. A controlled mind makes both worldly and other-worldly life auspicious. It is a true friend and leads to the correct destination. It is the cause of Samvara and Nirjara.
Aniyantrit Man (Uncontrolled Mind): This mind accepts no restraints and is completely chaotic. It possesses great speed but lacks the power to consider the consequences. It is like a monkey, naturally restless, made worse by intoxication and separation from loved ones. It can transform a human into an animal, a devotee into a villain, and an enemy, leading to influx and bondage, and ultimately degrading the best of beings (humans) into the lowest forms of existence (like Nigoda). It is like a vehicle with speed but no brakes. An uncontrolled mind influences only the uneducated, ignorant, uncultured, and inhumane. It may even attempt to pull down the learned and cultured, testing their virtues. It is downward-moving, leading to hell and the animal realm. In essence, an uncontrolled mind is a source of immense fear.

The uncontrolled mind is like a polluted river in monsoon floods, while the controlled mind is like a pure, clean river in winter or summer. The uncontrolled mind struggles for its existence, while the controlled mind preserves its honor and respects that of others. In terms of thought, the controlled mind is superior to the uncontrolled mind.

Classification by Emotion (Hope/Despair):

The mind can also be divided based on the rise and fall of emotions:

Ashaavadi Man (Optimistic Mind): Optimism is life. The optimistic mind believes in persevering and remembering the divine name. If a person with an optimistic mind goes to a rose garden, they will see the smiling, delicate roses amidst thorns and reflect: If a rose, with only one sense, can smile amidst so many thorns, then I, a human with five senses, should not despair over a few thorns of sorrow or contemplate suicide. My education, culture, religion, and talent would be wasted. Living a life like a smiling rose is my duty. Although karmas are ancient and I am not as powerful as a Tirthankara or Chakravarti, I am a person of action. As a conscious soul, I will never surrender to inert karmas. I can avoid inauspicious influx and engage in auspicious influx, do good in return for harm, and at least attain heaven if not liberation. I will be resolution-driven and optimistic throughout my life.
Nirashaavadi Man (Pessimistic Mind): A pessimistic person going to a rose garden would focus on the thorns surrounding the rose. They would think that one rose and a hundred thorns, one soul and many karmas. Karmas are ancient and difficult to conquer. In this age of decline, even Tirthankaras and Chakravarti Balabhadras experience difficulty, so what chance does an ordinary person have against mountains of karma? The pessimistic person lives unenthusiastically like a bull in an oil press, dancing to the tune of karma, while the optimistic person makes karma dance.

Acharya Hemachandra's Classification of the Mind:

Acharya Hemachandra, in his esteemed "Yoga Shastra," classifies the mind into four types:

Vikshipta (Distracted): The mind wanders here and there, like a transient wanderer. It comes and goes. This mind is like that of a mad person or a wrong-believer who might mistake their mother for sister, daughter-in-law, or wife. It is like an impatient child who quickly gets upset and satisfied, or like khadi cloth that gets dirty and clean easily.
Yatayat (Transitory/Fluctuating): This mind is not distracted but alert and vigilant for its tasks. Like goods being imported and exported in a warehouse, emotions rise and fall. There is enjoyment, not confusion. The focus is on profit, and there is an effort to avoid loss. This mind may momentarily try to stabilize itself in the soul, forgetting its bodily existence.
Shlishta (Attached/Integrated): While the distracted mind is restless and the transitory mind is unstable, the integrated mind is stable and possesses the unique ability to control the senses (like horses). It dreams of and strives for absorption in meditation, experiencing joy as long as it remains stable. It is like a student who recognizes the importance of study, experience, and practice for first-class marks and acts accordingly. It is progressive and moving forward, like the engine of a vehicle.
Suleen (Deeply Absorbed/Focused): The word "Suleen" itself indicates that its possessor is uniquely dedicated to achieving the desired goal. The one with a Suleen mind remains constantly aware of their tasks and believes in the certain victory of the aware. This mind experiences divine bliss and is adorned with authenticity. The Suleen mind can achieve anything.

The text notes that Vikshipta and Yatayat minds are externally oriented, while Shlishta and Suleen minds are internally oriented. The former exhibit impudence and recklessness, while the latter display gentleness and absorption. The Vikshipta mind moves in circles, the Yatayat mind runs aimlessly, the Shlishta mind finds the right direction, and the Suleen mind reaches the destination.

The Glory of the Mind:

The text offers several profound insights into managing and understanding the mind:

The Mind as a Deceiver: The mind is like an unreliable fisherman who casts a net of false thoughts and traps beings in the fire of hell. Therefore, one should not follow the mind's dictates but win over it and become a true renunciate by controlling it.
Befriending the Mind: Pray to the mind as a long-term friend to protect you from bad thoughts, keep you from worldly entanglements, and equip you with good intentions.
Power of Control: If you can rein in and control the mind, it can grant heaven and liberation in an instant. Even if an action is not performed, mental contemplation can make the mind culpable, as exemplified by the rice-fish destined for the seventh hell.
Mind is the Operator: Neither deities nor friends/enemies nor time act upon humans; it is the mind that manipulates them.
Foundation of Practice: For one whose mind is under control, rules and vows are irrelevant. For one whose mind is not controlled, all chanting, austerity, and restraint are futile.
Mindful Devotion: Religious observances like charity, knowledge, and penance are impossible without controlling the mind. Worries born of passions increase anxiety. One whose mind is controlled is a yogi, and their devotion, scripture study, restraint, austerity, and charity are successful.
Liberation is Internal: Liberation is not achieved through chanting, external or internal penance, restraint, control, silence, or pranayama, but by conquering the inner self.
The Jain Path and the Mind: One who falls into the ocean of the world, overcome by the demon of the mind, is indeed inanimate (ignorant) even if they are alive, failing to embrace the rare ship of Jainism taught by Jina.
Mind, Speech, and Body as Enemies: For one whose mind is vulnerable, the mind, speech, and body are three enemies that will lead them to misfortune.
The Mind's Resistance: The text addresses the mind as an enemy, questioning why it prevents the soul from dwelling in its true nature and throws it into suffering with false thoughts. It points out that there are places of happiness and peace beyond liberation, but the mind refuses to listen.
The Pernicious Mind: A mind that is perverse and poisonous will only experience suffering. Just as a leper is undesirable to a beautiful woman, misfortune befalls those whom Lakshmi (wealth) avoids.
The Path to True Liberation: No matter how learned someone is, if they do not control their mind, they will go to hell. Liberation will only be achieved by someone who controls their mind. The means to mental control are self-study, yogic practices, virtuous conduct, contemplation of the twelve reflections, and simplicity of mind, speech, and body.
Conquering the Mind is All: When the lion of determination (Bhavana Adhyavasaya) awakens in the forest of the mind, the boar of wrong contemplation will never enter. As poet Anandghan states, "He who has mastered the mind has mastered everything."
True Renunciation: Those who renounce the world with their minds, not just their bodies, are close to God. As Tukaram said, "Keep your mind with Rama and constantly taste the nectar of Rama with your tongue."
The World's Deception: Kabir states that the whole world is a disciple of the mind, while only a sage is a disciple of the guru. The mind is an ocean with waves, where many drown or float, but the discerning are saved.
Sincerity in Devotion: Bihari says that for one whose mind is immature, dancing is useless. What is the point of chanting, malas, stamps, and tilak? God is pleased with a true heart. As long as the doors of deceit are closed in the mind, how can God be attained?

The essay concludes by emphasizing the importance of educating the mind, testing it, walking with it, conversing with it, relying on it, acknowledging its beliefs, channeling its "demonic" energies into positive actions, and educating its "literate" aspects properly.