Samyag Gyan Dipika Shastriya Chintan

Here's a comprehensive summary in English of the provided Jain text, "Samyag Gyan Deepika: Shastriya Chintan," by Devendra Kumar Jain, based on the content from the catalog link and the provided PDF pages:

Book Title: Samyag Gyan Deepika: Shastriya Chintan Author: Devendra Kumar Jain (Translator/Commentator) Original Author: Kshullak Brahmachari Dharmdas Ji Publisher: Z_Fulchandra_Shastri_Abhinandan_Granth_012004.pdf

This extensive review, presented as a chapter titled "Samyag Gyan Deepika: Shastriya Chintan" within a commemorative volume for Pt. Phoolchandra Shastri, delves into the significance and content of "Samyag Gyan Deepika," originally authored by Kshullak Brahmachari Dharmdas Ji. The author, Dr. Devendra Kumar Jain, is lauded not only for his editorial work on seminal Jain texts but also for his accessible Hindi translation of "Samyag Gyan Deepika."

The Significance of "Samyag Gyan Deepika":

The text highlights that "Samyag Gyan Deepika" might appear simple on the surface but is, in fact, a profoundly important work. It is presented as essential for achieving pure knowledge, akin to how Kundakunda Acharya's "Samaysar" is crucial for purifying one's perspective. Despite its importance, the work remained overlooked by scholars for a considerable period. It was initially composed and published by Kshullak Brahmachari Dharmdas Ji in 1946 (Vikram Samvat) and has since seen several editions, including a Gujarati translation.

The Author, Kshullak Brahmachari Dharmdas Ji:

Kshullak Dharmdas Ji is described as a highly knowledgeable individual, proficient in Prakrit, Sanskrit, and Hindi. He possessed expertise in poetic composition in Sanskrit and Hindi, as well as a deep understanding of aesthetics, rhetoric, prosody, and logic. His own account, included in the book's introduction, reveals his spiritual lineage and his aspiration to impart "true knowledge" (swaroop swaanubhavgamy samyagyanmayi swabhav vastu) to all beings. He states his desire to alleviate suffering and to share this profound knowledge.

Core Message and Philosophy:

The central theme of "Samyag Gyan Deepika" is the pure nature of the soul (Atma). This pure nature is presented as a lamp illuminating true self-knowledge, which is equated with Samyag Gyan (Right Knowledge) or Bhed Vigyan (Discrimination between the self and the non-self). When this Bhed Vigyan is achieved, the soul shines forth on its own, making the concept of external illumination redundant.

The book emphasizes a unique perspective on the relationship between the world and true knowledge. It posits that when the soul's true knowledge is dormant, the world (mind, body, wealth, speech, etc.) is awake. Conversely, when the world is dormant, true knowledge is awake. This dichotomy is described as an eternal and unchangeable truth.

Key Features and Stylistic Elements:

• Spiritual Discourse: The text is characterized as a spiritual scripture with its own unique language, where ordinary words carry profound, symbolic meanings.

• Universal Appeal: Kshullak Dharmdas Ji explicitly states that the book is intended not just for Jains but for all humans. He clarifies that the introductory mantras are meant to guide readers of all faiths.

• Extensive Use of Analogies (Drishtanta): A prominent feature of the book is its liberal use of analogies and examples to explain complex spiritual concepts. The author employs a "chain of analogies" to elucidate each point. Examples include:

  • The red color hidden within green henna, the fire within stone, the ghee within milk, and the fragrance within a flower – all are invisible yet present, similar to the Lord (Jagdishwar) being present in the form of true knowledge, though not visible to the naked eye.
  • The experience of tasting sweetness from jaggery is likened to the complete experience gained by reading this book from beginning to end.
  • The concept of the soul's true knowledge being forgotten due to past karmic influences but recalled upon remembrance, similar to the lasting experience of seeing the moon, tasting jaggery, or enjoying a pleasure.
  • The magician who performs various acts but knows his true nature is different from his performances.
  • Chalk that whitens itself and surfaces but does not become one with them, analogous to true knowledge that makes everything seem conscious but does not become one with the world.
  • The sun's reflection in water, and the futility of seeking the sun in mere reflections, highlighting the importance of direct experience.
  • The observer who sees with their eyes but not the eyes themselves is like the ignorant, similarly, one who knows through knowledge but not knowledge itself is like the ignorant.
  • The absence of darkness when the sun is present, and the absence of the reflection when the sun is removed, illustrating the inseparability of true knowledge and the self.
  • The insubstantiality of the world for a soul-knower, like a mirage, unless the "sun" (true knowledge) is present.
  • The effacement of form once the self is drawn into the self through the guru's teachings.
  • The ephemeral nature of worldly illusions.
  • The non-attachment of true knowledge to karmic consequences, like dust and clouds not affecting the sky.
  • The inherent nature of true knowledge within and outside the world, making it neither an object to be abandoned nor accepted, like space within a pot.
  • The transient nature of worldly phenomena arising and subsiding within the "ocean of true knowledge," like waves on the sea.

• Illustrations: The book includes 22 illustrations with descriptive captions, further enhancing understanding. Examples include:

  • "Six Deluded Ones" (Shash Matwaale), depicting various sects (Jain, Shaiv, Vaishnav, Buddhist, etc.) debating their differing perspectives on the true nature of reality, which is ultimately described as the self-experience of true knowledge.
  • A lion seeing its reflection in a well and falling in, symbolizing the soul losing its true nature by being attached to its own reflections or worldly appearances.
  • A monkey trapped by a pot because it holds onto the contents, representing the soul's inability to release its attachments, believing them to be binding forces.

• Intertextuality and Influences: The work demonstrates a strong grounding in classical Jain literature. The discussion on naya (standpoints) aligns with the commentary on "Samaysar." Quotations from "Samaysar Kalash" and verses from Banarsidas's "Samaysar Natak" are present. Furthermore, the text is influenced by works like Pt. Todarmal's "Moksh Marg Prakashak," "Trilok Saar," "Dravya Sangraha," "Sarvarthasiddhi," and "Samaysar."

• Emphasis on Self-Experience: The author repeatedly stresses that true knowledge is to be experienced directly, rather than merely conceptualized through words or logic.

The Translator, Pt. Phoolchandra Shastri:

Pt. Phoolchandra Shastri's contribution as a translator is highly praised. His translation is noted for its clarity and for retaining the original author's style and linguistic nuances, making it difficult to discern where the original author's voice ends and the translator's begins. His deep study of both Digambara and Shvetambara Jain literature is evident in the quality of his work.

Conclusion:

"Samyag Gyan Deepika: Shastriya Chintan" is presented as an invaluable resource for anyone seeking to understand the profound concept of true knowledge (Samyag Gyan) and the nature of the soul. Its simple yet profound language, coupled with its rich use of analogies and illustrative examples, makes it an accessible and enlightening read for all sincere seekers of spiritual truth. The reviewer strongly recommends it for self-study.