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ADHYATMOPANISHADOF MAHAMAHOPADHYAYASHRI YASHOVIJAYAJI M.S
An Introduction
Adhyätmaupanişada is attributed to Mahāmahopādhyāya Shri Yasovijayaji m.s., an outstanding philosopher saint of Jainism. He flourished in the end of 17th Century and beginning of 18th century A.D. and was a Great author of Jaina Philosophical speculation. Gifted with multisided philosophical genius Mahāmahopādhyāya Shri Yaśovijayaji m.s. enriched the Jaina philosophical thought with a number of original contributions. His writings, large in number and most diverse in contents, are standing testimony to the multifaceted character of his intellectual personality. He has not given any new doctrine but his originality lies in making clear to us the meanings of the cardinal doctrines of old Jaina scriptural writers, often obscurely worded. Even his independent writings are essentially an elaboration of and commentary of the traditional Jaina doctrines, but its presentation is genuinely independent. He had thoroughly mastered both Digambara and Svetāmbara rich philosophical heritage. He was also extremely well-versed in all the contemporary systems of Indian philosophy. He is mostly known for his erudite scholarship. The mystical side of his saintly hood accompanied with philosophical height is not yet fully explored to the learned world.
He was a great reconciliatory of all the systems of Indian Philosophy. An attempt which was started by Siddhasena Divakara Surijil (Circa 5th A.D,) and Samanta Bhadra2, to reconcile different philosophical view-points culminated in writings of Mahāmahopādhyāya Shri Yasovijayaji m.s. History of logical literature tells us that the texts belonging to this category were mostly devoted to the vindication of Anekintav;da and general evaluation and reconciliation of non-Jaina philosophical viewpoints. In AdhyātmoniśadaPrakarana also, Mahāmahopādhyāya Shri Yaśovijayaji m.s. tried to uphold this tradition by giving a simple explanation of Anekāntavāda and clearing the doubts regarding it. But he does not stop here but goes beyond and speaks like a perfect mystic. This work is a product of the mature mind of the author who has tasted the ambrosia of spiritual experience. In this matter this work seems to be a latter work of the author.
This Adhyātmonişada Prakara, a is written in beautiful melodious Sanskrit, in 209 Verses and contains four chapters, viz. Šāstrayogāśuddhi Jñānayogaśuddhi, Kriryāyogaśuddhi and Sāmyayogaśuddhi. It is a very important work from the point of view of Jaina Philosophy and Religion.
It seems to be a spontaneous expression of a mystic mind in its attempt to realize the Supreme Soul. The underlying current of this work is Umāsvāti Vācaka's statement viz. Right Faith, Right Knowledge and Right Action (conduct) are the means of liberation. He goes a step further and describes the state of Liberation or Moksha (State of Samat;) which is necessary consequence of following the path of liberation. 4
1. Sanmatitarkaprakaran 2. Aptamimāsā 3. Samyagdarsanajnanacaritani moks margah'-Tattvarthasutra-T-1 4. Adhy;tmonę;adaprakara, a (A.P.)
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