Panna Samikkhae Dhammam - Book Summary

Here is a comprehensive summary of the provided Jain text, "Panna Samikkhae Dhammam" by Amarmuni, focusing on the core arguments presented in the excerpt:

Core Argument: The Primacy of Pragna (Wisdom/Intellect) in Understanding Dharma

The central thesis of this excerpt is that Dharma (Righteousness/Duty), despite its widespread use, is not being adequately scrutinized or understood in its subtle essence. The author argues that the prevailing reliance on various sects, their gurus, and scriptures leads to confusion and conflict due to their often contradictory doctrines and practices. The true essence of Dharma, the author posits, is hidden and can only be unveiled through Pragna, which translates to wisdom, intellect, or the discerning faculty within the individual.

The Problem of Conflicting Authorities:

The author begins by highlighting the vast and often contradictory nature of religious pronouncements. Different sects, gurus, and scriptures offer conflicting views and rituals. This creates a bewildering situation for individuals trying to discern what is right and wrong, leading to a "strange whirlwind of prohibitions and permissions" that paralyzes the mind.
This problem is not new; ancient texts like the Mahabharata acknowledge the differences in Vedic injunctions, Smritis, and the lack of a single sage universally accepted as authoritative. The author quotes: "Shruti are different, Smritis are different, there is no single sage whose word can be taken as proof. The essence of Dharma is hidden in a cave."
The author connects this to historical and ongoing conflicts, violence, and even mass killings that have occurred and continue to occur in the name of religion, underscoring the urgent need to find a solution to the problem of understanding Dharma.

The Power of Human Intellect (Pragna):

Humans are considered the most evolved beings on Earth due to their unique capacity for thinking and reasoning (Chintan-Manan). This intellectual capacity is what has propelled humanity's progress, from exploring space to understanding atomic structures, and not solely reliance on scriptures or gurus.
The author emphasizes that the search for the essence of Dharma must therefore shift from external authorities to the free thinking of the human intellect.
A historical dialogue between the great sages Keshai and Gautama from Shravasti is cited as evidence. In this dialogue, neither their respective teachers nor scriptures were brought in for arbitration; decisions were made solely based on Pragna.
The key Jain sutra "Panna Samikkhae Dhammam" (Pragna examines Dharma) is presented as the foundational principle. Pragna is defined as the discerning faculty that can correctly analyze Dharma, whose true definition lies in the precise understanding of reality (Tattva).

The Nature and Significance of Pragna:

Pragna is explained as "Pra" (excellent, pure) and "Gna" (knowledge), signifying pure and excellent knowledge.
When human consciousness, free from biases and external commitments, seeks truth, it attains the correct understanding of Dharma, which is referred to as Ritambhara Pragna. This is pure consciousness that embodies truth.
The author cites Patanjali's Yoga Sutra (1.48) and its commentary, explaining Ritambhara Pragna as that which is never overshadowed by error and always upholds truth.
While acknowledging the limitations of ordinary human intellect, the author stresses that it remains the only basis for making decisions about truth. Other bases are misleading and contradictory.
The author uses a powerful analogy: Just as a blind person cannot see their reflection in a mirror, scriptures are useless to someone who lacks their own Pragna. Scriptures are "asleep" (Supta) and require the awakening power of human intellect through contemplation and reasoning.

The Dangers of Blind Faith and the Necessity of Reasoning:

Ancient thinkers advocated for the integration of logic (Tarka) with scriptures, even prioritizing logic. The author quotes: "He who investigates with logic understands Dharma, not others. In baseless thought, there is only a loss of Dharma."
The author reiterates this by stating that scriptures only become beneficial for achieving spiritual liberation (Shivitva) when they are deeply contemplated. Without contemplation, scriptures become mere words, akin to a corpse (Shava), leading to spiritual death if one clings to them.
The author highlights the pervasive influence of Pragna-vad (the philosophy of intellect) in Indian thought, citing its prominent role in Buddhist literature (Prajnaparamita) and Jainism. Lord Mahavir himself is described with epithets related to great wisdom. The Anga text, Sutrakritanga, exemplifies this with references to "great-willed ones," "seer of truth," and those who are like an "inexhaustible ocean through wisdom."
This Pragna is not derived from scriptures but is an innate, self-illuminating spark that arises from the reduction of karmic obscurities. It is the means to realize truth. Without it, no guru or scripture can help.
The author connects the eternal prayer "Tamaso ma Jyotirgamaya" (Lead me from darkness to light) to overcoming agnana (ignorance), which is synonymous with tamas (darkness) and mrityu (death). The absence of negligence (Pramada) and the presence of awakened Pragna lead to Amritatva (immortality/liberation).

The Role of Rishis and the Perils of Ignorance:

The term Rishi (sage) is explored, defining it not as a listener of truth but as a direct seer of truth through their inner, spontaneous Pragna. Rishis are described as inner poets, thinkers, mantra-seers, and rays of light.
The author concludes that individual Pragna is the ultimate cause for the realization of truth. In its absence, individuals, society, nations, and Dharma itself become enveloped in darkness (Tamasa-chchanna), giving rise to blind beliefs and superstitions.
These blind beliefs have led to horrific practices throughout history, such as Sati (widow burning), animal sacrifices, and even human sacrifices in the name of religion. The author describes people engaging in extreme self-mortification, ritualistic suicide, and self-immolation, driven by misguided faith.
The text laments that in the name of Dharma and gurus, people become consumed by a "martyrdom frenzy" and commit mass killings of innocent people with different religious traditions. This is attributed to Deva-mudhata (delusion about deities), Guru-mudhata (delusion about gurus), and Shastra-mudhata (delusion about scriptures), all of which can be dispelled by Pragna.

The Call to Re-establish Pragna-vad:

The author implores for the re-establishment of Pragna-vad. When the light of Pragna is ignited in the collective consciousness, the "dark clouds" of extremism and terrorism in the name of caste, sect, and nation can be dispersed.
Humanity can then re-establish itself as truly human. The author concludes by asserting that the energy of Pragna, as independent thinking, is essential to keep humanity alive, echoing the sentiment "There is no other path to liberation."

In essence, the excerpt is a passionate plea to move beyond blind adherence to external religious authorities and to cultivate and rely on one's inner intellect and wisdom (Pragna) to understand and practice Dharma, thereby dispelling ignorance and fostering true liberation and societal well-being.