Acharya Hastimalji Ki Darshanik Manyataye - Book Summary

Here's a comprehensive summary in English of the Jain text "Acharya Hastimalji ki Darshanik Manyataye" by Sushma Singhvi, based on the provided pages:

This text, "Acharya Hastimalji's Philosophical Beliefs," written by Sushma Singhvi, delves into the philosophical underpinnings of the life and teachings of Acharya Shri Hastimalji Maharaj, a revered figure in Jainism. The author posits that Acharya Shri's way of life was a direct reflection of his philosophical convictions. He is described as a historian who brought the profound insights of historical narratives to the masses, awakening consciousness. His teachings, characterized by a comprehensive vision, a detached yet compassionate perspective, and the ability to illuminate the subtle, hidden, and distant, led people from the gross to the subtle, fostered self-realization, and encouraged the effort to perceive the unseen as visible.

The author clarifies that while Acharya Shri did not formulate new philosophical schools like the ancient Indian sages (Brahspati, Akshapada, Gautama, Kapila, Patanjali, Jaimini, and Badarayana), he played a crucial role in nurturing the core philosophy of Jainism, as established by Lord Buddha and Mahavir. He did so by removing layers of ignorance and tending to the "plant" of Jain philosophy with the water of faith and the guidance of conduct. The text quotes Acharya Shri saying, "The seed of spiritual practice is the same in all Tirthankaras. Their lives are different, but not of different kinds."

The summary then outlines Acharya Shri's core philosophical beliefs, which are essentially the philosophical tenets of Jainism itself, but exemplified through his life. He demonstrated how philosophy can transform into life, arguing that philosophy confined to books or leading to argumentative debates is not true philosophy. He believed that philosophy should not foster ego or justify violence and deceit. Instead, he propounded a philosophy where one can achieve self-realization, as the word "Darshan" itself implies seeing. His philosophy aimed for a life so pure that the realization of the soul, the controller of life, becomes effortless. His beliefs are not burdened by false knowledge or adorned with poetic embellishments; they are a continuous stream of pure Jain teachings that quench the thirst of humanity, bring peace from the triple suffering, and lead to freedom.

The author then details nine specific philosophical points articulated by Acharya Shri:

Science is Incomplete, Jain Scripture is Complete: Scientific research, conducted under controlled conditions, aims to control circumstances. Its conclusions are not universal or timeless. Science seeks to understand the 'other' through the 'other' and finds satisfaction in the well-being of the 'other,' without needing self-realization. While science reveals physical truths, its outcomes are often colored by human desires and can become tools for material use or destruction. Jain scriptures, however, present the truths of the passionless (Vitaraga). The teachings of the Vitaraga, arrived at through their experiential laboratory and presented with the logic of Syadvada, are complete in their relative truths and facts. While science provides relief from physical discomforts, it has also created problems like pollution. Jain scripture, conversely, calls for the control of one's mental state, enabling victory over greed and attachment to achieve the Vitaraga state.
Prayer is a Method of Self-Purification: For those intensely desiring self-realization, prayer to the Vitaraga, such as chanting "Arihanto Mah Devi," leads to an experience of oneness in a state of detachment. The object of prayer can be the Arihant, Siddha, or any Mahatmas progressing on the spiritual path, based on their inner qualities. Prayer is a means to develop the spiritual wealth that leads to the highest soul-state. The author addresses the potential question of prayer being an imitation of Vedic traditions, arguing that in Jainism, where the Vitaraga are not patrons or punishers, prayer serves to gain strength and support for the soul. Citing ancient Jain texts, the author asserts that prayer is inherent in Jain tradition. Following the commands of the Tirthankaras is a way of pleasing them. The text distinguishes between direct authorship and indirect influence or grace. Just as the sun or air provides benefits without direct interaction, prayer, when devoid of attachment and aversion, becomes a form of self-prayer.
The Light of Knowledge Makes One Fearless: It is essential to know one's independent self. Acharya Shri used the analogy of a lion cub raised among sheep to emphasize self-awareness. Citing a verse from the Sutrakritanga, he stressed the importance of understanding and breaking bonds. True knowledge dispels the fear of losing material possessions, as one realizes that these are not inherently sources of happiness and their loss or gain does not affect the self. Ignorance, mistaking the non-soul for the soul and vice versa, fuels attachment. This attachment to body, family, and possessions will only cease when one firmly understands that what is truly "mine" does not go away, and what goes away is not truly "mine." Knowing the nature of things is knowledge, and this leads to fearlessness. This fearlessness is the parent of non-violence and enables victory over attachment.
One Who Acts is Truly Learned: Acharya Shri's philosophy was self-centric. He believed that true learning is not about impressing an audience with dry logic, being a speaker or listener of scriptures, accumulating books, possessing numerous degrees, or dedicating years to laboratory research. True learnedness is demonstrated through the practice of conduct that reveals one's true self, the union of knowledge and action. Knowledge without action yields no benefit. Simply knowing about liberation or self-realization does not bring it; effort is required. The text emphasizes that this effort must be accompanied by austerity and self-control. In the modern age of speed, it is crucial to balance this with intense austerity and self-control to overcome the "veil" of the soul. The author stresses that the true measure of scholarship lies in translating knowledge into practice. Acharya Shri highlighted Samayika (equanimity) and Swadhyaya (self-study) as keys to elevating life, stating that Swadhyaya leads to purity of thought, and Samayika to purity of conduct, acting as two strong wheels of the chariot of spiritual practice.
Repentance (Pratikraman) is Essential for Self-Purification: Acharya Shri strongly advocated for daily pratikraman. He believed that the purpose of life should be the contemplation of death in a manner that transforms it into a celebration, breaking the chains of attachment and aversion, and embracing equanimity. Pratikraman, through self-criticism, is the cleansing of the soul. The author uses the analogy of daily bathing and sweeping a room to explain why pratikraman is necessary even if one continues to make mistakes. It's about preventing the accumulation of impurities. The idea of clearing everything at the time of death (santhara) is insufficient if mistakes are harbored for years. Just as the body needs purification, so do the mind and soul. Acharya Shri taught that pratikraman means retreating from faults to bring the soul back to its original state. It also aids in recalling past lives, reinforcing detachment by showing the impermanence of worldly possessions and happiness. Therefore, performing pratikraman morning and evening is crucial. Until life itself becomes a spiritual practice, santhara at the end is merely an idea. Acharya Shri himself exemplified the ideal of santhara with exemplary equanimity in his final moments.
Possessions Should Be Tools, Not Obstacles: Acharya Shri advocated for non-possession (aparigraha) as a means to overcome attachment and achieve self-gain. He presented a unique, scripture-based interpretation of non-possession. Lord Mahavir stated that possessions are the cause of bondage, so one should neither acquire them nor approve of those who do, if they desire liberation from suffering. The text quotes the Sutrakritanga, emphasizing that attachment (murchha) is considered possession. Acharya Shri explained that unless one understands the roots of beginning and possession, one cannot benefit from listening to religious teachings. Possession binds the soul. He further elaborated that possessions can be classified as animate, inanimate, and mixed, or as possessions of karma, body, and belongings. Acharya Shri clarified that possessions (upadhi or upakaran) can also be non-binding if they become useful for spiritual practice. Items used but not collected are considered non-possessions as they become tools. His message was clear: let possessions be tools, not obstacles. Obstacles are causes of bondage, but useful items in good deeds are not. This is why monks, even with their fourteen permitted possessions, are considered non-possessors. He stated that understanding possessions as being "in my care" rather than "mine" leads to the shedding of possessiveness, and where there is no possessiveness, there is no suffering. Hoarding wealth makes it useless and a source of distress. He advised against becoming a slave to wealth and encouraged being its master, using it for beneficial purposes, which leads to the fruit of service and the eradication of attachment and aversion.
Religious Practice is Possible Only Through Vigilance (Apramatta): Acharya Shri's entire life was a lesson in remaining vigilant. He lived by the message of "Gautama, do not be negligent." He believed that religious practice is only possible while remaining vigilant, considering misuse of time as akin to violence. Deeply engaged in silent contemplation, skillful in not wasting even the smallest unit of time, and adept at weaving every action of life into the fabric of Dharma, Acharya Shri taught that householders could fulfill their roles as disciples (shravaks) only if their pursuit of wealth and desire was in accordance with Dharma. Ethical earning was paramount for a householder. Dharma is possible only by restraining uncontrolled behavior. He inspired hundreds to follow the path of self-control. The text emphasizes the need for enduring hardship as part of spiritual practice and training the mind to remain steady. It is also crucial to develop a vigilant attitude through the practice of condemning wrongdoings and approving of good deeds. To develop vigilance, listeners should shed the tendency to grasp only what is favorable and instead embrace the benefit of listening.
Teaching the Learned is Essential: Acharya Shri firmly believed that if learned individuals are taught the right path and the path of Dharma, their followers will naturally be transformed. He cited the example of Lord Mahavir, who preached non-violence to learned leaders like Indrabhuti, and their followers simply imitated them, becoming Mahavir's disciples. The author concludes that Acharya Shri's teachings were not merely for the sake of displaying knowledge but stemmed from his own state of equanimity, free from attachment and agitation. He preached Samayika and conduct as Dharma, and his teachings have become a means of self-study.

The text concludes with inspiring quotes from Acharya Shri emphasizing the importance of right conduct (Samyama and Tapas), not mourning the change of body but the decline of knowledge and faith, and understanding that true self-qualities are not veiled by material possessions but by attachment and desire.