Swadhyay Sudha

The provided text is a Jain scripture titled "Swadhyay Sudha," compiled by Mumukshu Parivar. It appears to be a collection of teachings, verses, and principles from prominent Jain Tirthankaras and Acharyas, particularly focusing on the path to liberation and the nature of the soul. The book is dedicated to Pujya Sadgurudev Shri Kanjiswami.

Here's a comprehensive summary of the key themes and content covered in the provided pages:

I. Core Teachings from Shrimad Samaysarji (Pages 4-11):

The text delves into key verses and concepts from Shrimad Samaysarji, a foundational Jain scripture.

• Nature of the Soul (Pages 4-6):

  • The soul (Jiva) is defined as being in a state of "swa-samaya" (self-time) when situated in its true nature of knowledge and perception. Conversely, when situated in the "para-samaya" (other-time) through karmic conjunctions, it is considered impure.
  • The soul's true state is one of unity and non-conflict. The teachings emphasize the difficulty of understanding and realizing this self-unity, contrasting it with the familiarity of worldly attachments.
  • The true nature of the soul is beyond the categories of attachment and detachment, knowledge and ignorance, or even the empirical categories of conduct, perception, and knowledge. It is a pure knower.
  • The text highlights the necessity of "vyavahar" (conventional truth) to explain the ultimate truth ("paramarth").
  • A "Shrutkevali" is described as one who knows the soul through scriptural knowledge, or one who knows all scriptural knowledge, as all knowledge ultimately resides in the soul.
  • "Shuddha-naya" (pure perspective) reveals the ultimate reality (Bhutarth), while "Vyavahar-naya" (conventional perspective) represents the non-ultimate reality (Abhutarth). True insight comes from adhering to the ultimate reality.
  • The nine tattvas (soul, non-soul, merit, demerit, influx, stoppage, shedding, bondage, liberation) are presented as the objects of right faith when understood from the ultimate perspective.
  • The soul is described through various negative attributes that signify its true, pure nature: unattached, untouched, non-dual, unwavering, undifferentiated, uncombined, etc.

• The 37 Powers of the Soul (Pages 7-11):

  • A significant portion of the text lists and explains 37 inherent powers of the soul (Jiva). These powers describe the soul's intrinsic capabilities and nature, such as:
    • Life-force (Jivatva Shakti): The power to possess consciousness.
    • Consciousness (Chiti Shakti): The inherent nature of being sentient.
    • Perception (Drishi Shakti): The power to perceive without taking on forms.
    • Knowledge (Gyan Shakti): The power to know, taking on forms of objects.
    • Bliss (Sukha Shakti): The inherent state of being untroubled.
    • Energy (Virya Shakti): The power to manifest its own nature.
    • Sovereignty (Prabhutva Shakti): Unassailable independence.
    • All-pervasiveness (Vibhutva Shakti): Spreading through all states.
    • Omniscience (Sarvadarshitva Shakti): Perceiving the totality of the universe.
    • Omniscience (Sarvajnatva Shakti): Knowing the specifics of the universe.
    • Purity (Svachchhatva Shakti): The ability to reflect forms without being stained.
    • Luminosity (Prakash Shakti): Self-illuminating awareness.
    • Unboundedness (Asankuchitvikasatva Shakti): Unrestricted expansion in space and time.
    • Inaction/Uncausedness (Akaryakaranatva Shakti): Not being a product of others or a cause for others.
    • Transformative power (Parinamyatmakatva Shakti): The capacity to receive and give rise to modifications.
    • Immutability (Tyagopadanashunyatva Shakti): Being fixed in its nature, neither increasing nor decreasing.
    • Indivisibility (Agurulaghutva Shakti): The inherent quality that sustains the essence of a thing.
    • Origination-Destruction-Permanence (Utpadavyayadhruvatva Shakti): The dynamic yet permanent nature.
    • Formative Power (Parinamashakti): The power to undergo change while retaining essence.
    • Immateriality (Amurtatva Shakti): Being devoid of physical form.
    • Non-doership (Akartrutva Shakti): Not being the agent of karmic actions.
    • Non-experiencer (Abhoktutva Shakti): Not being the experiencer of karmic results.
    • Motionlessness (Nishkriyatva Shakti): Being still when karmas cease.
    • Fixedness of Substance (Niyatpradeshatva Shakti): Having a defined extent of soul-substance.
    • Self-expansive Power (Svadharma Vyapakata Shakti): Pervading within its own nature across bodies.
    • Commonality/Uncommonality (Sadharan-asadharan-sadharanasadharana Dharma Shakti): Possessing both common and distinct attributes.
    • Infinite Attributes (Anantadharmatva Shakti): Being characterized by infinite, distinct natures.
    • Contradictory Attributes (Viruddhadharamatva Shakti): Possessing opposing qualities simultaneously.
    • Essence (Tattva Shakti): Being inherently its own essence.
    • Non-essence (Atattva Shakti): Not becoming non-essence.
    • Oneness (Ekatva Shakti): Being one despite multiple modes.
    • Manyness (Anekatva Shakti): Manifesting many modes from one essence.
    • State (Bhava Shakti): Possessing a current state.
    • Non-state (Abhava Shakti): Lacking a certain state.
    • Modification of State (Bhavabhav Shakti): The passing away of a state.
    • Emergence of State (Abhavabhav Shakti): The arising of a new state.
    • Being of State (Bhavbhav Shakti): The existence of a state.
    • Non-being of State (Abhavabhav Shakti): The non-existence of a state.
    • Action (Bhava Shakti): Being the basis of action without being the doer.
    • Activity (Kriya Shakti): The capacity to undergo modification.
    • Energy (Karma Shakti): The inherent capacity for action.
    • Doer (Kartva Shakti): The capacity to be an agent (as a grammatical function of language).
    • Instrumentality (Karana Shakti): The capacity to be the instrument.
    • Recipient (Sampradana Shakti): The capacity to be the recipient (as a grammatical function).
    • Separation (Apadaana Shakti): The capacity for being distinct without loss.
    • Location (Adhikaran Shakti): The capacity to be the locus.
    • Relation (Sambandh Shakti): The inherent relationship of being one's own.

• Mantra-like Sayings (Page 12):

  • The text includes short, potent sayings attributed to Pujya Gurudev Shri, such as "You are the dancer of divine bliss, you are the god of gods" and calls to cultivate steadfastness and devotion.

II. Nayas (Perspectives) from Shrimad Pravachansarji (Pages 13-20):

This section details various "nayas" or logical perspectives used to understand reality from the Jain philosophical viewpoint. Each naya is explained with analogies, often involving an arrow, to illustrate how reality can be viewed differently.

• Substance vs. Mode (Dravyanaya vs. Paryayanaya): The soul as pure substance (like cloth) versus the soul as its various states (like threads).
• Existence vs. Non-existence (Astitvanaya vs. Nastivanaya): Viewing the soul in relation to its own attributes (existence) and in relation to others' attributes (non-existence).
• Combined Perspectives (Astitva-Nastitva-Avaktavya Naya): Understanding reality as simultaneously existent and non-existent, and thus beyond description.
• Other Nayas: The text elaborates on numerous other nayas, including:
  • Vikalp vs. Avikalp Naya: Differentiating through qualities versus the undifferentiated whole.
  • Nama Naya: The soul as described by name.
  • Sthapana Naya: The soul as established through symbolic representation.
  • Dravya Naya (again): The soul appearing as future or past modes.
  • Bhava Naya: The soul manifesting in the present mode.
  • Samanya vs. Vishesh Naya: The soul as general essence versus specific manifestations.
  • Nitya vs. Anitya Naya: The soul as eternal versus its transient modes.
  • Sarvagata vs. Asarvagata Naya: The soul as all-pervading versus residing within itself.
  • Shunya vs. Ashunya Naya: The soul as solitary versus interacting.
  • Gyan-Sheya Advaita/Dvaita Naya: The soul as one with knowledge and the known, or distinct.
  • Niyati vs. Aniyati Naya: The soul as bound by destiny versus self-determined.
  • Svabhava vs. Asvabhava Naya: The soul as self-manifesting versus influenced by external causes.
  • Kal Naya: The soul's progress dependent on time.
  • Purushakar vs. Daiva Naya: The soul's outcome dependent on effort versus fate.
  • Ishwar vs. Anishwar Naya: The soul as dependent versus independent.
  • Guni vs. Aguni Naya: The soul as possessed of qualities versus solely a witness.
  • Karta vs. Akarta Naya: The soul as doer versus non-doer.
  • Bhokta vs. Abhokta Naya: The soul as enjoyer versus non-enjoyer.
  • Kriya Naya: The soul achieving liberation through action.
  • Gyan Naya: The soul achieving liberation through discernment.
  • Vyavahar vs. Nishchaya Naya: Conventional truth versus ultimate truth.
  • Ashuddha vs. Shuddha Naya: Impure versus pure perspectives.

III. Alingagrahan (Non-Sensory Perception) (Page 21):

• This section explains the concept of "alingagrahan," which refers to the soul's ability to be known or perceived without the involvement of sensory organs (linga). It emphasizes the soul's supra-sensory nature.

IV. Six Meanings of "Avyakta" (Unmanifest) (Page 22):

• The text clarifies that the soul is "avyakta" (unmanifest) in relation to the six substances of the universe, karmic states, its own consciousness, its non-momentary nature, and its inherent purity despite manifest states.

V. Ten Principles from Shrimad Rajchandraji (Pages 22-23):

• These are practical exhortations for self-realization, focusing on:
  • Understanding and protecting one's own substance (Svadravya).
  • Disengaging from the influence and attachment to other substances (Paradravya).
  • Cultivating detachment from external states.

VI. Key Principles from Paramagam (Pages 26-58):

This extensive section presents various profound philosophical points and aphorisms, often attributed to Shrimad Samaysar and other scriptures. These points cover a wide range of Jain ontology and epistemology:

• Nature of Substance and Attributes: Emphasizing the distinctness of substances and the interconnectedness of qualities and modes.
• Causality: The concept of "krambaddha" (sequential causality) and the soul as an uncaused cause of its own states.
• The Goal of Jainism: Vitraagta (detachment) and the realization of the soul's true nature.
• The Role of Nayas: Understanding different perspectives to grasp the multifaceted nature of reality.
• Self-Realization: The importance of internal introspection, detachment from the external, and the power of self-knowledge.
• The Nature of Knowledge: Distinguishing between knowledge of self and knowledge of external objects, and the supreme nature of self-knowledge.
• The Soul's Powers: Reiteration of the soul's inherent, pure powers.
• The Uniqueness of the Soul: The soul as distinct from all other substances and modes.
• The Path to Liberation: The text stresses the importance of right faith (Samyakdarshan), right knowledge (Samyakgyan), and right conduct (Samyakcharitra) in realizing the soul's liberated state.
• Critique of Worldly Attachments: Strong condemnation of attachment to the body, senses, worldly possessions, and even virtuous actions when they are performed with ego or desire for results.
• The Importance of Gurudev's Teachings: The text repeatedly implies that understanding these profound truths requires the guidance of a true Guru.
• Metaphorical Explanations: Numerous analogies and metaphors are used to explain abstract philosophical concepts.
• The Centrality of the Soul: All teachings ultimately point towards the realization of the true, pure, and blissful nature of the soul.
• The concept of "Dharma" (Religion/Duty): Defined as becoming what one truly is, experiencing fullness, and realizing the soul's nature.

VII. Inspirational Sayings and Prayers (Pages 59-60):

• The book concludes with devotional songs and prayers, encouraging the reader to awaken their soul, remember their divine nature, practice equanimity, and strive for liberation.

Overall Message:

"Swadhyay Sudha" serves as a guide for spiritual seekers within the Jain tradition. It aims to illuminate the path to self-realization and liberation by explaining the fundamental principles of Jain philosophy, the true nature of the soul, and the erroneousness of worldly attachments and karmic entanglements. The text emphasizes the importance of discrimination (Bhedgyan), detachment (Vittaragta), and unwavering faith in one's own soul as the ultimate reality. The teachings are presented as profound insights meant to transform the reader's perspective and lead them towards the ultimate goal of spiritual freedom.