Aapnu Mul Dhey

Here's a comprehensive summary of the Jain text "Aapnu Mul Dhey" (Our True Goal) by Nyayavijay, based on the provided pages:

The book "Aapnu Mul Dhey" by Muni Shri Nyayavijayji is a discourse that was expanded and published as a booklet. It was presented at an annual celebration of the Divyajivan Sangh branch in Patan, Gujarat, on May 16, 1955.

The core message of the book is that our true goal in life should be self-development (Jeevan Vikas). This development encompasses physical, mental, intellectual, moral, religious, and spiritual growth.

The text identifies desire for wealth (Dhanatrushna) and lust (Kamasakti) as the root of all sins and evils. These two vices are responsible for widespread corruption, deceit, and even global conflicts. The book emphasizes that wealth acquired through unethical means is impure, corrupts the intellect, brings discord to families, steals peace of mind, and makes life miserable. Such ill-gotten wealth is also unstable and often leads to unfortunate consequences like accidents or loss of loved ones.

In contrast, the text highlights the value of contentment (Santosh). Even a small, honestly earned livelihood provides more happiness and peace than ill-gotten riches. Contentment, as explained through a quote from Sundardasji, helps control greed. It leads to the curbing of sinful tendencies, mental peace, and a disposition towards service.

However, contentment is not to be mistaken for idleness or passivity. The book stresses that remaining idle and becoming a burden to others or society is a sign of degradation. One should strive for one's own sustenance and engage in efforts that benefit oneself and others. The concept of Karma Yoga (skill in action) from the Bhagavad Gita is invoked, suggesting that action performed with detachment and skill is superior to renunciation of action.

Alongside effort, limiting one's possessions (Parigrah Pariman) is crucial. This practice reduces anxieties and provides more opportunities for serving society. Any wealth gained beyond this limit can be dedicated to public service.

The book then delves into the destructive nature of lust (Kamasakti). It states that an individual consumed by lust loses sight of both day and night, becoming worse than an owl at night or a crow during the day. A powerful example of controlling lust is presented through Lakshmana's unwavering celibacy while serving his brother Rama, leaving his wife Urmila behind. Lakshmana's commitment is exemplified by his inability to recognize Sita's jewelry, except for her anklets, which he only knew through constant bowing at her feet. His prowess is further highlighted by his victory over Meghnada and Ravana. The text quotes the Mahabharata stating that knowledge, valor, radiance, and austerity are all established in Brahmacharya (celibacy).

To achieve all-round development, controlling the desire for wealth and lust through virtuous contentment and appropriate self-control (Sanyam) is essential.

The book then outlines the principles of physical development and health (Arogya). It lists the following as essential components for maintaining good health:

• Pure Air (Shuddha Vayu): Air is the most crucial element for health.
• Clean Water (Swachh Jal): Water should be filtered and, for travelers, boiled and cooled water is recommended to avoid contamination.
• Appropriate Diet (Yogya Aahar): Food should be beneficial, moderate, and sattvic (pure). The adage "Live not to eat, but eat to live" is cited.
• Sunlight (Suryatap): Sunlight purifies the environment. Homes should allow sunlight to enter.
• Cleanliness (Swachhta): Cleanliness in body, surroundings, utensils, and homes is paramount, reflecting the saying "Cleanliness is next to godliness."
• Sound Sleep (Yogya Nidra): Proper sleep aids digestion and brings freshness and energy.
• Labor/Effort (Shram): Effort leads to hunger, good digestion, and strength, acting as a vital elixir for life and circulation.
• Self-Control (Sanyam): This involves controlling the senses, mind, speech, thoughts, tongue, desire, anger, and greed. The Bhagavad Gita is quoted to emphasize that lust, anger, and greed are doors to hell and self-destruction, and should be abandoned. The text also states that the water of chastity can purify more than the waters of sacred rivers. True courage, vigor, knowledge, and sainthood come from mastering one's senses. The greatest hero is the one who conquers oneself.

The book posits that true education (Vidya) is that which liberates us. It liberates the body from illness, the intellect from ignorance, the mind from fear and selfish desires, the heart from hardness, the senses from inertia, the tongue from excess, strength from pride, and the soul from meanness and ego. It also liberates individuals from economic, social, political, and intellectual slavery.

The text then addresses the lack of intellectual cultivation and discernment in humans, which leads to divisions based on caste, creed, and religion. These divisions are seen as hindrances to societal progress. While physical differences exist in animals, humans share a common form, negating the basis for caste divisions. The Varna system was intended for societal organization and division of labor, but its relevance is waning. The book argues against considering parts of the body or social groups as inherently superior or inferior, emphasizing the need for harmony and mutual support.

The ideal human, it suggests, possesses a harmonious blend of Brahminhood (knowledge-seeking), Kshatriyahood (strength and valor), Vaishyahood (agriculture and trade), and Shudrahood (service). This integration is what truly defines humanity.

Regarding religion (Dharma), the book posits that there can only be one God and one true religion. It quotes Manusmriti and the Mahabharata to highlight the ten virtues of Dharma, including patience, forgiveness, self-control, non-stealing, purity, control of senses, wisdom, pure knowledge, truth, and absence of anger. Specifically, the Mahabharata identifies non-violence (Ahimsa), truth, non-stealing, celibacy, and absence of greed as sacred duties for all religious practitioners.

Ultimately, the book concludes that the true essence of Dharma is right conduct or good character (Sadacharan). The success of any philosophical or spiritual doctrine lies in its ability to inspire virtuous conduct. Even if a doctrine is logically flawed, if it promotes welfare and happiness through good character, it becomes beneficial and true.

The book ends with an encouragement to walk the path of good deeds and to strive for self-realization.