Samyaggyan Ek Samikshatmaka Vishleshan - Book Summary

This document is an excerpt from the book "Samyaggyan Ek Samikshatmaka Vishleshan" (Right Knowledge: A Critical Analysis) by Muni Ramesh. It delves into the profound significance and classification of knowledge within Jainism, emphasizing its role in spiritual liberation.

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Page 1: The Universal Importance of Knowledge

The text begins by drawing an analogy between a blind person and a soul lacking "Samyaggyan" (right knowledge). Just as a blind person cannot distinguish between friend and foe, poison and nectar, or truth and falsehood, a soul without right knowledge remains ignorant of what is beneficial or harmful, to be embraced or rejected. This ignorance leads to self-inflicted suffering and reliance on others.
Knowledge is presented as the primary means of discerning reality, identifying what is to be avoided ("heya") and what is to be pursued ("upadeya"). It is the ultimate proof ("praman") for understanding the true nature of existence, including soul (jiva) and non-soul (ajiva) and other fundamental principles.
Quoting the Nyaya Darshana, it states that knowledge, like a lamp, illuminates all things. The Vyavahar Bhashya further elaborates that knowledge reveals all the world's mysteries and guides one towards right conduct.
The text mentions a question posed by Gautam Ganadhar to Lord Mahavir about whether knowledge stays with the soul in this life, the next life, or both. Lord Mahavir's reply confirms that knowledge always accompanies the soul, being relevant to this life, the next, and both.

Page 2: Knowledge is Inseparable from the Knower

The text highlights that most theistic philosophies acknowledge the importance of knowledge. However, it asserts that only Jainism offers a comprehensive explanation of the fundamental and subtle classifications of knowledge, distinguishing between sensory and non-sensory knowledge, and defining the nature and attainment of "Keval Gyan" (omniscience).
Lord Mahavir stated that the knower is the soul, and the soul is the knower. Knowledge is an inherent, natural quality of the soul. The visible and invisible world are its objects of knowledge. Both knowledge and its object are never separate from the knower (soul).
Even when covered by karmic obstructions or residing in lower life forms, the soul's consciousness (upayog) is never completely destroyed or obscured, much like the sun's light remains even through thick clouds. This intrinsic knowledge quality never leaves the soul; otherwise, the soul would become inert.
The text posits that all eternal substances are eternal in their essential nature but impermanent in their modifications (paryayas). The soul's characteristics include knowledge, perception, conduct, penance, vigor, and consciousness. Consciousness is divided into knowledge-consciousness and perception-consciousness.
Jainism categorizes knowledge into five types: Mati Gyan (sensory/inferential knowledge), Shrut Gyan (scriptural/derived knowledge), Avadhi Gyan (clairvoyance), Manahparyav Gyan (telepathy), and Keval Gyan (omniscience).

Page 3: Classification of Knowledge: Indirect and Direct

Knowledge requiring the senses and mind is considered indirect ("paroksha") and less clear. Mati Gyan and Shrut Gyan fall into this category.
Knowledge experienced through the soul's intrinsic nature, without the aid of senses or mind, is termed direct ("pratyaksha") and clear. Avadhi Gyan, Manahparyav Gyan, and Keval Gyan are classified as direct knowledge.
Mati Gyan (Sensory/Inferential Knowledge): This knowledge arises from the five senses and the mind. It is further divided into four stages:
- Avagraha: Initial apprehension of an object from a distance, without clear differentiation.
- Iha: Attempting to discern the specific qualities of the apprehended object.
- Aavaya: Decisive judgment about the object based on the discerned qualities.
- Dharana: Firm retention of the knowledge.
These stages occur rapidly, making the sequence imperceptible, akin to a sharp object piercing multiple layers of lotus leaves without one noticing the progression.
The text explains that Avagraha can occur through any of the five senses or the mind, each leading to the four subsequent stages.

Page 4: Further Classification of Mati Gyan and the Significance of Shrut Gyan

Mati Gyan is further broken down into 28 types based on sensory input, including "Vyanjan Avagraha" (apprehension of subtle sounds).
When considering different quantitative (vast, few), qualitative (varied, specific), temporal (quick, slow), and certainty (certain, uncertain) aspects, along with explicit and implicit qualities, and considering the mind, Mati Gyan can have 336 variations.
Adding four types of intelligence (intellectual, conventional, practical, resultant), Mati Gyan reaches a total of 340 types. "Jatismaran Gyan" (recollection of past lives) is considered a part of Mati Gyan.
Shrut Gyan (Scriptural/Derived Knowledge): Its importance is widely recognized. Countless souls have attained liberation by practicing Shrut Gyan. It is the knowledge derived from listening to scriptures and other learned discourse.
Mati Gyan is the seed for Shrut Gyan, and they are always interconnected. Where Mati Gyan exists, Shrut Gyan also exists, and vice versa.
Shrut Gyan is classified into 14 types: Akshar Shrut (knowledge from letters), Anakshar Shrut (knowledge from non-linguistic sounds like coughs, sneezes), Samjyi Shrut (thoughts of sentient beings), Asamjyi Shrut (sounds of non-sentient beings), Samyak Shrut (right knowledge), Mithya Shrut (wrong knowledge), Sadi Shrut (beginning), Anadi Shrut (beginningless), Saparyavasit Shrut (finite), Aparyavasit Shrut (infinite), Gamik Shrut (related to Drishtivad), Aagamik Shrut (knowledge of timely scriptures), Ang Pravist (knowledge contained in 12 Jain Agamas), and Ang Bahya (knowledge outside the Agamas, like the "Avashyak" sutra).

Page 5: Avadhi Gyan (Clairvoyance)

Avadhi Gyan is one of the two types of incomplete direct knowledge ("Vikal Paramarthik Pratyaksha"). It arises from the partial destruction/suppression of the Avadhi Gyanavarniya karma.
It allows one to perceive subtle material objects and their qualities. It is limited to the realm of gross matter.
Avadhi Gyan has two divisions:
- Bhavapratyay: Innate knowledge possessed by enlightened beings (like Devs, Naraks, Tirthankaras) from birth.
- Gunapratyay: Acquired knowledge through intense spiritual practice and austerity, which can occur in sentient beings. However, the extent of this knowledge varies among individuals.
Gunapratyay Avadhi Gyan has six further classifications: Anugami (persists with the knower), Ananugami (limited to the place of origin), Hiyaman (diminishing), Vardhaman (increasing), Avashthit (stable), and Anavashthit (perishable).

Page 6: Manahparyav Gyan (Telepathy) and Keval Gyan (Omniscience)

Manahparyav Gyan is the second type of incomplete direct knowledge. It arises from the purification of disciplined practices and the partial destruction/suppression of the Manahparyav Gyanavarniya karma.
It enables the perception of the mental states of sentient beings.
While purer than Avadhi Gyan, Manahparyav Gyan has a more limited scope because the internal spiritual development of the beings involved is not always at the highest level, and there can be unfavorable conditions of substance, place, time, and attitude.
Therefore, Manahparyav Gyan is not attained by beings in hells, heavens, animals, or by ordinary humans. It is attained by those who possess special powers, are disciplined, enlightened, substantial, have a lifespan of a certain number of years, and reside in karmic land (karmabhumi).
Manahparyav Gyan has two main types: Rujumati (simpler, less pure) and Vipulamati (more complex, purer).
Keval Gyan (Omniscience): This is the highest and most excellent form of knowledge, attained when all destructive karmas (knowledge-obscuring, perception-obscuring, deluding, and obstruction karmas) are completely annihilated by a soul in the 13th stage of spiritual development. It is also called "Sakal Paramarthik Pratyaksha" as it provides simultaneous knowledge of all substances and their modifications throughout the universe.

Page 7: The Apex of Knowledge: Keval Gyan

Keval Gyan is the ultimate achievement of self-endeavor and the peak fruit of spiritual practice. It is difficult to attain and requires intense sadhana and appropriate means.
Those who conquer the destructive karmas, regardless of their location or attire, will definitely attain Keval Gyan.
While the recipients of Keval Gyan are limited, its object is the infinite knowledge of all substances and their modifications in the entire universe (lokalok) across all time.
This knowledge is attained by humans who are sentient, inhabit the karmic land, have a limited lifespan, are substantial, enlightened, disciplined, non-negligent, free from attachment, anger, and illusion, have destroyed the four destructive karmas, are in the 13th stage, and are Vitaraga (free from passion).
In Keval Gyan, all substances, all places, all times, and all mental states are illuminated as clearly as a fruit in the palm of the hand.
This knowledge is pure, unique, infinite, and imperishable. Once attained, it never diminishes.
After the attainment of Keval Gyan, liberation (moksha) is attained either within an "antarmuhurta" (a short period) or within a maximum of 8 years less than a crore of years (a very long but finite period).