Kanji Panth is a school of [[Jain schools and branches#Others|Digambara Jainism]],<ref>{{cite web|url=http://www.philtar.ac.uk/encyclopedia/jainism/index.html|title=Jainism|website=Philtar.ac.uk|access-date=22 December 2017}}</ref> inspired by [[Kundakunda]] and [[Srimad Rajacandra]], though “lacking a place in any Digambara ascetic lineage descending from Kundakunda.”<ref name=”philtar_kanji”/> It posits that the discriminative knowledge between the “true pure knowledge self” and “the other” is the true and the only procedure of self-realization and the path of [[Moksha (Jainism)|liberation]]. According to this school, the practice of this discriminative knowledge of “true pure knowledge self” and “the other” is as originally practiced and described in [[Kundakunda]]s (2nd c. CE or later) [[Samaysara]] (Essence of Self), [[Pravachanasara]] (Essence of Doctrine), and [[Pancastikayasara]] (The five cosmic constituents) and their commentaries.<ref name=”philtar_kanji”>{{cite web|url=http://www.philtar.ac.uk/encyclopedia/jainism/kanji.html|title=Kanji Svami Panth|website=Philtar.ac.uk|access-date=22 December 2017}}</ref><ref>{{cite web|url=https://www.isjs.in/sites/all/themes/school/images/jain_in_india_a_d_Abroad.pdf|title=Kanji Svami Panth|page=24|access-date=25 May 2020|archive-date=4 April 2016|archive-url=https://web.archive.org/web/20160404141850/http://www.isjs.in/sites/all/themes/school/images/jain_in_india_a_d_Abroad.pdf|url-status=dead}}</ref><ref>{{cite web|url=https://www.cs.colostate.edu/~malaiya/kanji.html|title= Kanji Swami Panth}}</ref> They also quote [[Amritchandra]] for their support: “In this world, only those are liberated who have understood the ‘art of discriminative knowledge’; In this world, only those are in bondage who do not know the ‘art of discriminative knowledge'”.{{citation needed|date=May 2020}}
Kanji Panth is a school of [[Jain schools and branches#Others|Digambara Jainism]],<ref>{{cite web|url=http://www.philtar.ac.uk/encyclopedia/jainism/index.html|title=Jainism|website=Philtar.ac.uk|access-date=22 December 2017}}</ref> inspired by [[Kundakunda]] and [[ ]], though “lacking a place in any Digambara ascetic lineage descending from Kundakunda.”<ref name=”philtar_kanji”/> It posits that the discriminative knowledge between the “true pure knowledge self” and “the other” is the true and the only procedure of self-realization and the path of [[Moksha (Jainism)|liberation]]. According to this school, the practice of this discriminative knowledge of “true pure knowledge self” and “the other” is as originally practiced and described in [[Kundakunda]]s (2nd c. CE or later) [[Samaysara]] (Essence of Self), [[Pravachanasara]] (Essence of Doctrine), and [[Pancastikayasara]] (The five cosmic constituents) and their commentaries.<ref name=”philtar_kanji”>{{cite web|url=http://www.philtar.ac.uk/encyclopedia/jainism/kanji.html|title=Kanji Svami Panth|website=Philtar.ac.uk|access-date=22 December 2017}}</ref><ref>{{cite web|url=https://www.isjs.in/sites/all/themes/school/images/jain_in_india_a_d_Abroad.pdf|title=Kanji Svami Panth|page=24|access-date=25 May 2020|archive-date=4 April 2016|archive-url=https://web.archive.org/web/20160404141850/http://www.isjs.in/sites/all/themes/school/images/jain_in_india_a_d_Abroad.pdf|url-status=dead}}</ref><ref>{{cite web|url=https://www.cs.colostate.edu/~malaiya/kanji.html|title= Kanji Swami Panth}}</ref> They also quote [[Amritchandra]] for their support: “In this world, only those are liberated who have understood the ‘art of discriminative knowledge’; In this world, only those are in bondage who do not know the ‘art of discriminative knowledge'”.{{citation needed|date=May 2020}}
The Digambara Jain scholar Kundakunda, in his ”Pravacanasara” states that a Jain mendicant should meditate on “I, the pure self”. Anyone who considers his body or possessions as “I am this, this is mine” is on the wrong road, while one who meditates, thinking the antithesis and “I am not others, they are not mine, I am one knowledge” is on the right road to meditating on the “soul, the pure self”.{{sfn|Johnson|1995|pp=137–143}} This meditative focus contrasts with the [[anatta]] focus of Buddhism, and the [[Atman (Hinduism)|atman]] focus in various [[vedanta]] schools of Hinduism such as the [[advaita]] and [[vishistadvaita]] schools.{{sfn|Bronkhorst|1993| pp=74, 102, Part I: 1–3, 10–11, 24, Part II: 20–28}}{{Citation not found}}{{sfn|Mahony|1997|pp= 171-177, 222}}{{Citation not found}} A special stress is placed on “pure real perspective” (”Nishchay Naya”), [[predeterminism]], compatibility of [[predeterminism]] and [[free will]], and “knowledge of self”. The scripture of [[Samayasara]] is given the highest status as this book describes path to liberation from “pure real perspective” in contrast to [[Tattvartha Sutra]] that describes the same subject matter and has approximately same chapters, but from a different point of view. [[Gatha]] 1, Gatha 8, Gatha 11, Gatha 13, Gatha 38, Gatha 73, Gatha 320 and Gatha 412 of [[Samayasara]] and Gatha 80, Gatha 114 and Gatha 172 of [[Pravachanasara]] are considered particularly important because they include techniques of realizing pure self. Commentaries by [[Amritchandra]] on Samaysaara and Pravachansara is also given utmost importance and is considered an integral part of the book. They often site this statement from [[Albert Einstein]] in support of their philosophy: “Events do not happen. They already exist and are seen on the Time Machine.”.<ref>{{cite web|url=http://kanjiswami.org/uploads/media/PDF/012%20Extra%20HI/Old/Varsh-36/GU_1980_05.pdf|title=Reference to Predetermination|page=27|access-date=25 May 2020|archive-date=20 August 2022|archive-url=https://web.archive.org/web/20220820023809/http://kanjiswami.org/uploads/media/PDF/012%20Extra%20HI/Old/Varsh-36/GU_1980_05.pdf|url-status=dead}}</ref> Kanji Panth philosophy is similar to that of the Digambara Terapanth denomination in the lineage of [[Pandit Todarmal]], [[Banarasidas]], Rajmal, Deepchand Kasliwal and Shitalprasad which was largely extinct when Kanji Swami arrived on the scene.<ref>{{cite web|url=http://library.jain.org/4.books/Articles/TodarMalSmarakVisangatiyan.pdf|page=13|title=extinction of terapanthi digambar in 1950-60|access-date=25 May 2020|archive-date=19 August 2019|archive-url=https://web.archive.org/web/20190819144910/http://library.jain.org/4.books/Articles/TodarMalSmarakVisangatiyan.pdf|url-status=dead}}</ref>
The Digambara Jain scholar Kundakunda, in his ”Pravacanasara” states that a Jain mendicant should meditate on “I, the pure self”. Anyone who considers his body or possessions as “I am this, this is mine” is on the wrong road, while one who meditates, thinking the antithesis and “I am not others, they are not mine, I am one knowledge” is on the right road to meditating on the “soul, the pure self”.{{sfn|Johnson|1995|pp=137–143}} This meditative focus contrasts with the [[anatta]] focus of Buddhism, and the [[Atman (Hinduism)|atman]] focus in various [[vedanta]] schools of Hinduism such as the [[advaita]] and [[vishistadvaita]] schools.{{sfn|Bronkhorst|1993| pp=74, 102, Part I: 1–3, 10–11, 24, Part II: 20–28}}{{Citation not found}}{{sfn|Mahony|1997|pp= 171-177, 222}}{{Citation not found}} A special stress is placed on “pure real perspective” (”Nishchay Naya”), [[predeterminism]], compatibility of [[predeterminism]] and [[free will]], and “knowledge of self”. The scripture of [[Samayasara]] is given the highest status as this book describes path to liberation from “pure real perspective” in contrast to [[Tattvartha Sutra]] that describes the same subject matter and has approximately same chapters, but from a different point of view. [[Gatha]] 1, Gatha 8, Gatha 11, Gatha 13, Gatha 38, Gatha 73, Gatha 320 and Gatha 412 of [[Samayasara]] and Gatha 80, Gatha 114 and Gatha 172 of [[Pravachanasara]] are considered particularly important because they include techniques of realizing pure self. Commentaries by [[Amritchandra]] on Samaysaara and Pravachansara is also given utmost importance and is considered an integral part of the book. They often site this statement from [[Albert Einstein]] in support of their philosophy: “Events do not happen. They already exist and are seen on the Time Machine.”.<ref>{{cite web|url=http://kanjiswami.org/uploads/media/PDF/012%20Extra%20HI/Old/Varsh-36/GU_1980_05.pdf|title=Reference to Predetermination|page=27|access-date=25 May 2020|archive-date=20 August 2022|archive-url=https://web.archive.org/web/20220820023809/http://kanjiswami.org/uploads/media/PDF/012%20Extra%20HI/Old/Varsh-36/GU_1980_05.pdf|url-status=dead}}</ref> Kanji Panth philosophy is similar to that of the Digambara Terapanth denomination in the lineage of [[Pandit Todarmal]], [[Banarasidas]], Rajmal, Deepchand Kasliwal and Shitalprasad which was largely extinct when Kanji Swami arrived on the scene.<ref>{{cite web|url=http://library.jain.org/4.books/Articles/TodarMalSmarakVisangatiyan.pdf|page=13|title=extinction of terapanthi digambar in 1950-60|access-date=25 May 2020|archive-date=19 August 2019|archive-url=https://web.archive.org/web/20190819144910/http://library.jain.org/4.books/Articles/TodarMalSmarakVisangatiyan.pdf|url-status=dead}}</ref>
