Shrutgyan Ki Prapti Ka Mul Upay Guru Ki Upasana

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Shrutgyan ki Prapti ka Mul Upay Guru ki Upasana (The Main Means to Attain Shrutgyan is the Worship of the Guru) Author: Neha Choradiya Publisher: Z_Jinvani_Guru_Garima_evam_Shraman_Jivan_Visheshank_003844.pdf Catalog link: https://jainqq.org/explore/229960/1

This article, translated from the book "Muni Tu Jaagrut Raheje," emphasizes the indispensable role of the Guru in the acquisition of Shrutgyan (scriptural knowledge) and, consequently, in the attainment of Moksha (liberation). The author, Neha Choradiya, aims to instill reverence for the Guru.

The article begins by drawing parallels from nature: the sun's rays are bound to the sun, moonlight to the moon, fragrance to the flower, rain to the clouds, and trees to their roots. Similarly, it asserts that human endeavors, such as the purity of one's spirit, the joy of a disciplined life (sanyam-jeevan), the clarity of faith, mental concentration, and even the ultimate destruction of ghati karma leading to Kevalgyan (omniscience), are all dependent on Shrutgyan. The central question then posed is: what is Shrutgyan dependent upon?

The author clarifies that the answer, as explained by the commentator Hemchand Surishwar Maharaj in the "Visheshavashyak Bhashya," is that Shrutgyan is dependent on the Guru. The primary means to acquire Shrutgyan is Guru's worship (Gurvaradhana).

The article then addresses the misconception that one can acquire scriptural knowledge simply by reading scriptures, memorizing verses, or engaging in self-study. While these activities are important, the author argues that they are insufficient on their own to achieve true Shrutgyan. The text highlights that scriptural knowledge can be either true knowledge (gyan) or false knowledge (agyan), depending on one's disposition. Shrutgyan aligned with right faith (samyak-darshan) leads to knowledge, while Shrut aligned with wrong faith (mithyatva) leads to ignorance. Similarly, scriptural knowledge attained through the suppression of mohaniya karma (delusion-inducing karma) is true knowledge, while that attained during the rise of mohaniya karma is ignorance.

The author laments that many equate mere intellectual understanding, sharp memory, analytical skills, or the ability to recite thousands of verses with Shrutgyan. These abilities, it is pointed out, can even be possessed by those who are not spiritually inclined or are deeply misguided (abhavi or gadh mithyatvi). Such intellectual prowess, while potentially leading to popularity, temporary happiness, or even earning merit for heavenly rebirth, cannot liberate the soul from its impurities or make it akin to the Paramatma (Supreme Soul).

True Shrutgyan, the article emphasizes, is that which arises from the suppression of mohaniya karma. This, in turn, is intrinsically linked to reverence and devotion towards the Guru. The knowledge that leads to right conduct and ultimately to liberation is dependent on worship with genuine feeling and gratitude towards the Guru.

The article further elaborates that while one can become learned without Guru worship, becoming discerning (viveki) is impossible without it. While merit can be accumulated without holding the Guru in one's heart, kushalanubandhi punya (merit that leads to continued good fortune) is tied to respecting the Guru. Popularity can be gained independently, but earning the favor of the divine (prabhupriyata) requires utmost goodwill towards the Guru. While worldly comforts can be attained without devotion, the development of infinite virtues and the ultimate state of liberation (paramgati) are directly linked to Guru devotion.

The core reason for this dependency is the Guru's pivotal role in guiding one towards the right path. The article poses rhetorical questions about who is responsible for showing the terrifying nature of the cycle of birth and death, who helps maintain the purity of one's efforts in a spiritual life, who protects one from the dominance of bad habits, and who provides maternal affection and paternal love in the spiritual journey. The unequivocal answer to all these questions is the Guru. Just as all rivers flow into the ocean, all successes and joys in one's spiritual life are attributed to the infinitely benevolent Guru.

Therefore, the article states, the Guru must be the center of all our actions and thoughts. Just as a child yearns for, holds onto, and feels safe with their mother, a spiritual aspirant should view the Guru as their protector, their life-force, and their foundation. The Guru's pleasure is their capital, their health their happiness, their glance of grace their earning, their favor their good fortune, and their smile their beauty.

The presence of reverence for the Guru in one's heart prevents the torment of mohaniya karma. The remembrance of the Guru fills the heart with joy, making it impossible for worldly desires to take hold. When the heart is devoted to the Guru, the power of negative emotions (kashaya) is neutralized, preventing the ruin of one's spiritual life.

This power stems from the reverence for the Guru, signifying that any knowledge sought must be received under the Guru's refuge to become samyak (right/true). Forgetting the Guru's kindness is equivalent to forgetting infinite favors. Disrespecting the Guru is disrespecting virtues. Having ill feelings towards the Guru is having ill feelings towards liberation. Neglecting the Guru is neglecting the ultimate goal of spiritual attainment.

The article concludes by stating that true knowledge is not as closely related to information as it is to the suppression of mohaniya karma. The suppression of mohaniya karma is not as closely related to information as it is to the quality of gratitude. Gratitude is not as dependent on scholarship as it is on humility, and humility is not as dependent on intellectual acuity as it is on the feeling of awe and appreciation in the heart.

The example of Saint Masatush is given. Despite facing severe obstacles related to gyanavarniya karma (knowledge-obscuring karma), his positive disposition towards his Guru made him fortunate, which in turn helped him conquer delusion and attain omniscience. Conversely, Jamali, who had immense knowledge and disciples, lost the reverence for his Guru due to intellectual pride and ego, leading to the downfall of his spiritual life and a return to the cycle of suffering.

The article reiterates the importance of the Guru, citing the verse "कृतपापानुबन्धहरत्वेन गुरुरेवाश्रयणीयः" (One should seek refuge in the Guru to break the bonds of past sins). It also highlights the verse "अओ चेव परमगुरुसंजोगो" (Through the Guru, the Supreme Guru is attained). The ultimate outcome of seeking the Guru's refuge is not mere scholarship, but greatness; not fame, but purity; not prosperity, but virtues; not worldly success, but liberation; not information, but true knowledge.

In essence, the article strongly advocates that the refuge at the Guru's feet is the sole means to achieve all these noble goals.