Panna Samikkhae Dhammam

Here's a comprehensive summary of the provided Jain text, "Panna Samikkhae Dhammam" by Amarmuni, focusing on Page 1:

The author begins by lamenting that while the term "Dharma" (धर्म) is widely used, its deeper meaning and essence are not being thoroughly examined. Efforts in this direction are minimal, and when they do occur, they often create confusion rather than clarity.

The text poses the fundamental question: What is Dharma? It points out that people typically seek answers from various sects, their propagating gurus, and scriptures. However, the author highlights a critical problem: the paths of different sects are not unified. They are often entangled in a complex web of mutually contradictory rituals, rules, and regulations. This leads to a dilemma for individuals trying to discern what is right and what is wrong.

The author further elaborates on this divergence by stating that the voices of religious leaders and scriptures also differ. One guru might advocate for a particular practice, while another guru contradicts it. Similarly, one scripture might prescribe something, while another scripture prohibits it. This creates a confusing cycle of injunctions and prohibitions that overwhelms the human mind, leaving it unable to make a decision.

The text emphasizes that this problem is not recent but has persisted since ancient times. The author quotes the Mahabharata, stating that the Vedas themselves are varied, the Smritis (traditions) do not speak with one voice, and there isn't a single sage whose teachings are universally accepted as authoritative. The true essence of Dharma, the text suggests, has become hidden in a cave – like a secret in darkness.

The author then connects this lack of clarity in religious understanding to the prevalence of trouble, conflict, strife, and even massacres throughout history and in the present day. This underscores the urgent need to contemplate the solution to the problem of understanding the true essence of Dharma.

The text then shifts focus to humanity's unique position, declaring humans to be the best among all earthly creatures. This superiority is attributed to the human mind's capacity for contemplation and rational decision-making, a faculty not possessed by any other creature. The author points to humanity's remarkable progress and achievements, such as reaching the moon and exploring the ocean floor, and the ongoing exploration of the atom. Crucially, it is stated that these advancements were not based on scriptures or gurus but on the journey of human thought itself.

Therefore, the author concludes that the search for the essence of Dharma must shift away from external sources and rely on the free contemplation of the human mind.

To support this assertion, the text refers to a significant dialogue that occurred over two and a half thousand years ago in a large assembly in Shravasti between two learned monks, Keshī and Gautama. The author notes that in this dialogue, neither the masters nor the scriptures were brought in as the basis for decision-making. All conclusions were reached based on Prajna (प्रज्ञा) – wisdom or intellect.

The text then introduces a key sutra, attributed to Gautama: "Prajna Sammīkkhay Dhammam" (पन्ना समिक्खए धम्मम्), which translates to "Prajna examines Dharma." This establishes the central theme of the entire work.

The author defines Dharma as the specific determination of reality or truth. This determination, it is argued, is ultimately based on human Prajna. While scriptures and gurus can offer some support, it is only one's own Prajna that leads to the ultimate destination of truth. The text breaks down the word "Prajna" as "Pra" (प्र) meaning excellent, superior, or pure, and "Jna" (ज्ञा) meaning knowledge.

The text establishes that when human consciousness is liberated from biases and commitments, and engages in truth-seeking contemplation, it can achieve the correct understanding of Dharma. This is termed Ritamvara Prajna (ऋतम्भरा प्रज्ञा) – knowledge that upholds truth. The author quotes Patanjali's Yoga Sutra, defining Ritamvara Prajna as knowledge that is never overshadowed by distortion.

While acknowledging the limitations of ordinary human Prajna, the text asserts that there is no other basis for making decisions about true reality. All other bases are described as misleading and contradictory, like getting lost in a dense jungle. Therefore, decisions should be based on one's own Prajna to the greatest extent possible, as it will ultimately provide the final illumination. Even when referencing scriptures, the need for Prajna remains, as scriptures without Prajna are considered "mute."

In essence, this first page sets the stage for a discourse that prioritizes the individual's intellectual and contemplative faculty (Prajna) as the ultimate tool for understanding and realizing Dharma, casting doubt on the sufficiency of relying solely on external religious authorities and traditions.