Acharya Hastimalji Ka Pravachan Sahitya Ek Mulyankan - Book Summary

Here's a comprehensive summary of the Jain text "Acharya Hastimalji ka Pravachan Sahitya Ek Mulyankan" by Pushpalata Jain, based on the provided pages:

This document is an analytical evaluation of the discourse literature of Acharya Shri Hastimalji Maharaj Saheb, authored by Dr. Pushpalata Jain. The author highlights Acharya Shri's profound impact as a speaker, whose lectures were not only inspiring but also transformative, motivating listeners towards personal development. His presentations were characterized by a captivating blend of language, style, and subject matter that encouraged significant shifts in the lives of his followers.

The evaluation focuses on Acharya Shri's "Pravachansheel Vyaktitva" (Discourse-Oriented Personality), particularly his ability to awaken consciousness in children, youth, and the elderly. The analysis draws upon two volumes of his work titled "Gajendra Vyakhyaan Mala" and various discourses published in "Jinwani".

Key themes and aspects of Acharya Shri's teachings and personality discussed in the text:

Spiritual Foundation: Acharya Shri was deeply immersed in spirituality, being a proponent of the Swadhyay (self-study) and Samayik (meditation) movements. Consequently, his discourses predominantly focused on spiritual matters, which he viewed as encompassing ethical principles and philosophy. He was a master of the Jain Agamas (scriptures), and his teachings remained within their framework. He elucidated topics like the soul, karma, self-study, Paryushan, austerity, renunciation, and charity in simple, illustrative language, guiding all age groups towards Dharma and spirituality and fostering an understanding of life's true value. His dedication to spirituality was matched by his role as a revolutionary agent for societal upliftment.
Jinwani and the Lay Follower (Shravak): Acharya Shri considered Jinwani (the teachings of the Jinas) as a river of knowledge that purifies the mind and soul. He emphasized that the purity of speech depends on the speaker, and since the Jinwani speaker is free from attachment and aversion, their words are naturally pure and beneficial. Engaging with Jinwani fosters mutual affection and leads to a peaceful life. He stressed the importance of Vitaragta (freedom from attachment and aversion) for a true speaker, and for the follower, the need to bear the bitterness of truth. True followers worship virtues and renunciation, not just outward forms. He defined Shravak Dharma (lay follower's duty) as the suppression of desires, citing the Dasaveyaliya Sutra. He also cautioned against accepting what has been discarded, like a serpent releasing poison. A true Shravak needs accurate scriptural knowledge and should engage in mutual discussion to understand truths, which he equated with Samyakdarshan (right faith).
Classification of Shravaks: Based on the Sthananga Sutra, Acharya Shri categorized Shravaks into three types:
- Jaghanya (Inferior): One who abstains from gross violence, does not consume alcohol, meat, or eggs, and recites the Namaskar mantra.
- Madhyam (Middle): One who possesses 21 virtues, practices the six daily duties (Shatkarma), and observes 12 vows.
- Utkrushta (Superior): The one who observes the Padima (ascetic stages) and is in the Vanaprastha ashrama (hermitage stage).
Self-Discipline (Atma Sadhana): Drawing from the Acharanga Sutra, Acharya Shri emphasized that the Atma (soul) is its own savior. The causes of happiness and sorrow lie within. Human intellect and emotions are the basis of bondage and liberation; an individual is the creator of their own destiny. Self-upliftment is achieved through the soul. The Agamas assert the oneness of all souls, with apparent diversity arising from external causes and karmic variations. The soul's inherent powers of knowledge and bliss are revealed when freed from karma. He advocated for setting limits on internal and external possessions, as desire is infinite. Self-knowledge is the source of infinite power. He advised staying away from violent activities and engaging in self-introspection to preserve self-knowledge and faith.
Nature of Dharma (Religion): Acharya Shri considered Dharma as auspicious and superior, defining it as Ahimsa (non-violence), Samyam (restraint), and Tapa (austerity). Ahimsa means not harming any living being in any way, as stated in the Acharanga Sutra. This Ahimsa can only be practiced through Samyam. He discouraged the use of products derived from violence, such as silk, wool, and leather. Before describing Dharma, he reflected on Vinaya (humility/respect), considering it fundamental to knowledge, faith, and conduct. He saw obeisance to the Panch Parmeshthis (five supreme beings) as a symbol of Vinaya. Another key characteristic of Dharma for him was Samadristhitva (equanimity), which includes accepting one's mistakes with an honest heart, adhering to boundaries, and practicing the Madhukari vritti (begging for alms like a bee) for equitable exchange. He stressed Maryada (boundaries/discipline), stating that actions should be within one's capacity but conduct should be authentic. Dharma, he said, brings welfare in this life and the next, cannot be bought with money, and leads to the cessation of anger and sorrow. Dharma does not cause suffering; rather, suffering ends with Dharma, not with death. Without Dharma, there is nothing.
Three Categories of Religious Persons: Acharya Shri identified three categories: Samyakdrishti (right-faith holders), Deshvarti (partial vow holders), and Sarvavarti (complete vow holders). The most crucial aspect is putting principles into practice. The path to good conduct involves abandoning the wrong path of evil and embracing the right path. Practicing Dharma is essential for inner peace, which requires controlling desires. Perseverance is necessary for austerity; it eliminates envy and emotional weakness. True austerity is Seva (service), which is essentially Dharma. Dharma protects the soul from downfall, and bad company leads to it.
Regulation of the Mind: Acharya Shri linked Dharma Sadhana with Loka Sadhana (worldly pursuits). While worldly tendencies are materialist, they should be regulated by Dharma. Inner purification is crucial for the success of any practice. He cited Shrenik's practice as an example of Loka Sadhana where there was a harmony between Dharma and Artha (wealth). He highlighted the need for a virtuous wife and responsible family planning. He proclaimed Dharma Shiksha (religious education) as true education, Satpurushartha (righteous effort) as the support for progress, prioritizing mental reflection over physical action, spending according to one's earnings, avoiding ostentation, practicing Madhukari vritti, regulating profit through community consciousness, and practicing austerity with wisdom, not selfishness.
Karmadan (Causes of Karma Accumulation): Jainism considers karma as material, making its shedding (nirjara) possible. Acharya Shri analyzed the nature of karma in detail. Karmadan refers to activities or businesses that lead to intense karmic bondage, especially those involving Maharambha (great beginnings or violence). The Agamas list fifteen such karmic activities, ten related to action and five to trade. The vow of Bhoga-Upbhoga Pariman Vrat (limitation of consumables and enjoyables) is related to these. He also showed an inclination towards natural healing as a healthy, useful, and non-violent system of medicine.
Types of Karma and Karmadan: Karma is divided into Mrudu Karma (mild karma) and Khar Karma (harsh karma). Mild karma is associated with actions where violence is not escalated, while harsh karma is detrimental to the soul and other beings. Mild karma leads to a good destiny, and harsh karma to a bad one. Karmadan primarily relates to harsh karma, which is of 15 types, including those involving fire, forests, vehicles, animal labor, land digging, trade in teeth, lac, poison, hair, operating machinery, taming animals, setting fires, drying up water bodies, and engaging in debauchery. He criticized the interpretation that feeding a hungry person (other than a monk) is sinful.
Swadhyay (Self-Study): Discussing Karmadan, Acharya Shri urged people to act if they haven't yet, reminding them that even if one has done wrong, managing one's end time can rectify everything, citing the story of Chilatiputra. He recommended two primary methods: vivek-purna pravritti (wise conduct) and Swadhyay. He emphasized nishkam seva (selfless service) and the pursuit of happiness and peace through knowledge-action practice. He advocated for observing the sixth day of Paryushan as Swadhyay Day, asserting that Jainism transcends caste and creed. Swadhyay is the root of all practices like austerity, devotion, and conduct. He defined Swadhyay according to the Sutradharma, which involves self-study, self-introspection, and the proper reading of scriptures that ignite the flame of austerity, forgiveness, and non-violence. Such Swadhyay leads to concentration, religious contemplation, and the benefit of association with the virtuous, aiding in overcoming inner knots. He encouraged making Swadhyay a daily activity and a societal practice for all-round development. Swadhyay is an important activity for self-awareness and awareness of others. He presented Swadhyay as the art of life-building, where inequalities cease, dietary purity is established, brotherhood flourishes, and discipline increases. He offered training in Swadhyay to promote the practice of Samayik, Pratikraman, and scriptural study. He further detailed five benefits of Swadhyay: knowledge accumulation, benevolence, karma shedding, scriptural clarity, and scriptural preservation. He also mentioned five benefits from the Sthananga Sutra: knowledge enhancement, faith purification, conduct purification, kashaya (passions) purification, and understanding of substances. The Bhagavati Sutra and Aupapatika Sutra list five types of Swadhyay: vachana (recitation), pratiprichha (questioning), anumiksha (contemplation), parivartana (explanation), and dharmakatha (religious discourse). He conducted engaging Swadhyay sessions involving discussions, Q&A, poetry, prayers, exchange of ideas, meditation, contemplation, and reflection, fostering interest among students. He highlighted that anger, greed, and other negative emotions are the root of unrest, and practices like criticism, Pratikraman, and penance, along with Swadhyay and Samayik, are essential for controlling passions.
Knowledge and Right Conduct: Self-introspection and Swadhyay awaken the desire for liberation and lead to right knowledge and righteous effort. He urged followers to become Shastradhari sainiks (soldiers of scripture) rather than weapon-wielding ones, to distinguish between self and other, and achieve self-control and freedom. This leads to accomplishment of understanding and proper practice of restraint. Right knowledge is the path to liberation. Coupled with right action, it grants eternal happiness. Conduct without knowledge leads to the cycle of birth and death and lack of restraint. Overcoming the cycle requires self-power and chastity, not just physical strength. Inner strength is essential for dietary purity, and dietary purity leads to the brilliance of knowledge and action, the true ornaments of personality, and the two steps on the path to liberation.
Methods of Soul Purification: The practice of right knowledge and right conduct purifies the soul. Spiritual festivals like Paryushan are beneficial for this. He emphasized that the essence of Tapashcharya (austerity) is conquering passions, and conquering passions is a sign of humanity. Ahimsa and forgiveness are potent weapons for solving problems. Khama-Khamana (forgiveness) festival is observed to resolve personal animosities. Tapashcharya during Paryushan is not violence but compassion and the best means of observing vows. It purifies the soul by burning the enemies of the soul (desires). Detachment from the body and lack of attachment lead to the shedding of karma. Knowledge alone is not effective; it must be accompanied by faith and conduct. Austerity should not be for show but for self-purification and liberation.
Charity (Dan): Charity should be given with purity of self for the welfare of oneself and others, making it a key aspect of lay life. He explained this through the example of "Dramak." Charity gives meaning to the concept of renouncing possessions. Renunciation grows from the absence of possessiveness and blossoms through the shedding of attachment. He advocated for immersion in the "lake of knowledge," which he termed Swadhyay. Prayer and devotional inclination are also paths to self-purification.
Language and Style: Acharya Shri's language was accessible to the common people, not overly Sanskritized, though it occasionally included Urdu words. His discourses, delivered in a Vyas (expository) style, were highly effective. He was adept at citing references from Agamas like Acharanga, Sutrakritanga, Dasavaikalika, and Sthananga to support his points. He made his lectures engaging and simple by quoting stories of figures like Bhrigu Purohit, Anand, Anathimuni, Bhartrihari, Harikeshi, Shrenik, King Venu, and Sudarshan. He further simplified and enhanced his discourses by using proverbs like "Thakur Suhathi," "Bhai ka maana bhai," "Pathitavyam to bhi martavyam...", and "Bhavi bilade ka patta aasani se nahin milta."
Visionary Saint: Acharya Shri was a visionary saint who respected tradition but was also a reformer. He promoted harmony and coordination to prevent societal disintegration. He believed in a balanced integration of tradition and reformist experiments for truth, peace, and societal welfare. This spirit of coordination was evident when he proposed the formation of a unified Sangh for the Sthanakvasi community, while respecting existing sects, to maintain harmonious relations even with separate leadership.

In conclusion, the evaluation reveals that Acharya Shri, a spiritual saint, dedicated his pure heart to turning worldly beings away from materialism and fostering their personal development. His discourse style, rooted in the Agama tradition, presented central themes in a सूत्र (sutra/aphorism) format followed by detailed explanations. He also incorporated elements of the Rajasthani style, using words like "farmaya." He established such a deep connection with his audience that listeners were mesmerized by his nectar-like words, leading to an immeasurable number of followers. The profound devotion of his disciples exemplifies his popularity.

The text concludes with a quote from Acharya Shri emphasizing that true charity and service to the needy can only be offered when one's attachment to mind, land, and money is released. If attachment to possessions remains, no good deeds like charity or service can be performed.