Adhyatmik Sadhna Evam Shramanachar - Book Summary

Here is a comprehensive summary of the Jain text "Adhyatmik Sadhna evam Shramanachar" by Ranjitsingh Kumat, based on the provided pages:

Core Theme: The text explores the journey of spiritual practice (Adhyatmik Sadhna) and the conduct of ascetics (Shramanachar) within Jainism, emphasizing the shift from external materialism to internal self-realization and the attainment of liberation.

The Ascetic's Journey: The central idea is that the ascetic's path is a progression from the external to the internal ("par se sw ki or"), from physicality to spirituality, and from ignorance (avidya) to knowledge (vidya). While householders (shravaks) are often preoccupied with earning, accumulating, and enjoying material possessions, losing opportunities to know themselves, ascetics (shramans) renounce this worldly life to immerse themselves in spirituality and strive for liberation.

What is Spirituality (Adhyatma)? Spirituality is defined through various interconnected concepts:

Merging with the soul: Being absorbed in one's true self.
Connecting with the soul: Establishing a link with the inner essence.
Becoming introspective: Turning inward to explore one's consciousness.
Dwelling in the self: Remaining grounded in one's true nature.
Looking within: Peering into the inner realm.

Conversely, materialism is characterized by being engrossed in worldly objects, the glitter of the physical world, and being extroverted. Those who have recognized true reality understand that infinite bliss resides within the soul, not in material possessions. Therefore, their goal is not material accumulation.

The Goal of Spiritual Practice: The ultimate aim of spiritual practice is Atma-bodh (self-realization), also referred to as Sambodhi, Swabodh, Samadhi, and Moksha (liberation). This self-realization leads to a liberated life that is joyful, stress-free, and vibrant.

The Obstacles to Happiness: The text identifies the primary reasons for suffering as:

Unskillful or impure thinking.
The restless nature of the mind (chitt ki chanchalta) with a lack of control.

An uncontrolled mind is driven by the pursuit of external material pleasures and possessions, constantly desiring more, dreaming of a golden future, or dwelling on the past. It seeks gratification through the senses, becomes enslaved by them, and finds only disappointment and suffering when desires are unmet or objects are lost.

The Path to Lasting Happiness: To attain eternal happiness and bliss, one must redirect the mind's focus from the allure of the material world to dwelling within the self and achieving self-realization. Detachment from material possessions is the first and most crucial requirement for spirituality. Without this detachment, climbing the ladder of spirituality is impossible.

The Role of Renunciation and Asceticism:

Literal renunciation: Leaving the householder's life for the ascetic path is the first step in renouncing material possessions.
Internal renunciation: However, true liberation isn't achieved solely by leaving home. It requires rigorous effort and practice within the ascetic life itself to detach internally from possessions and materialism.
Ascetic conduct (Shramanachar): The rigorous code of conduct for ascetics is formulated based on extensive research and experience to guide them towards this goal.

Conquering the Mind: The text emphasizes the paramount importance of controlling the mind. Quoting the Uttadhyayan Sutra, it states that conquering the mind leads to conquering the senses, and subsequently, all internal enemies (obstacles to self-realization). The saying "victory is in winning the mind, defeat is in losing the mind" is highlighted. The battle to control the mind is likened to the Mahabharata, with the mind's desires (Kauravas) battling the senses (Pandavas). True victory lies in overcoming the mind's desires.

Practices for Mind Control: The text outlines two categories of practices for controlling the mind and overcoming attachments:

A. External Practices (Bahya Sadhana): These are aimed at detaching the mind from worldly pleasures:

Mahavrata (Great Vows): Renouncing actions that cause harm to others, such as violence, falsehood, stealing, illicit sexual conduct, and possessiveness. In Jainism, these are Mahavratas; in Yoga, they are Yamas; and in Buddhism, they are Shilas.
Niyama: Purifying the mind by renouncing the defects of the senses, mind, and intellect.
Asana: Sitting comfortably in one place to overcome the restlessness of the body and mind. In Jainism, this is called Samayika or Samvara.
Pranayama: Focusing the breath to still the mind. This aids in concentrating the mind and directing it at will. In Yoga, it's Pranayama; in Buddhism, it's Anapanasati (mindfulness of breathing).
Pratyahara: Withdrawing the senses and mind's tendencies from outward engagement with pleasures and turning them inward. In Jainism, this is called Pratisamlinata.

B. Internal Practices (Antarang Upaya): These are deeper methods for spiritual realization:

Swadhyaya: Studying spiritual texts and the self.
Dharana: Concentrating the mind on a single point, such as a part of the body, and observing the sensations there.
Dhyana (Meditation): Continuously observing the sensations that arise during Dharana and maintaining mental focus.
Samadhi: When meditation becomes free from thoughts and mental modifications, and the mind rests in a state of equanimity.
Kayotsarga: Achieving a state where the mind separates from the body, transcending physical awareness. When this reaches its highest state, it becomes Kevala (absolute knowledge) and liberation.

The Importance of Inner Purity: While external conduct is initially important as a guideline and protective measure, true spiritual progress comes from inner purity. When the mind is pure and clear, it naturally generates immense compassion and friendliness, leading to a feeling of oneness with all beings. This compassion is the root of true Ahimsa (non-violence).

The Twelve Types of Austerities (Tapas) in Jainism: The text details twelve types of austerities, divided into six external and six internal:

External Tapas:
1. Anashan (fasting)
2. Unodari (eating less than one's fill)
3. Bhikhshacharya (eating food obtained by begging, to shed ego)
4. Rasparityag (renouncing palatable foods and limiting consumption)
5. Kayaklesh (enduring physical hardships and renouncing comfort)
6. Pratisamlinata (withdrawing outward tendencies inward) These external austerities are aids to detachment and are essential for controlling the mind, especially the palate and senses.
Internal Tapas:
1. Prayashchitta (penance, purification of faults)
2. Vinaya (humility, bowing with reverence)
3. Vaiyaavachhya (service)
4. Swadhyaya (self-study)
5. Dhyana (meditation)
6. Kayotsarga (transcending the body) Swadhyaya provides knowledge of scriptures and enlightened teachings, which is then experienced in meditation. Meditation aims to calm the mind, eliminate its restlessness, and achieve equanimity and Samadhi.

The Significance of Meditation and Swadhyaya: Ascetics are instructed to dedicate the first part of their day to Swadhyaya, the second to meditation, and the third to eating. This highlights the central role of these practices in Jain spiritual discipline.

The Method of Meditation: A simple method for calming the mind through meditation is to observe the incoming and outgoing breath. Once the mind is focused, one can gradually observe different parts of the body and their sensations with equanimity, without developing attachment or aversion to pleasant or unpleasant feelings. This practice, combined with vairagya (detachment), is the key to achieving equanimity.

Samiti: Living in the Present: The mind tends to dwell in the past or future, neglecting the present. By accepting the present and living in it, one can attain equanimity and Samadhi. The present is most important because the past is gone, and the future is yet to come. Focusing on and acting consciously in the present is the mark of a wise person.

The Principle of Yatra (Conscious Action): The Dasavaikalika Sutra states that by acting with yatra (conscious effort, mindfulness, discretion), one does not incur karmic bondage. This means performing every action—walking, sitting, sleeping, eating, speaking—with full attention, awareness of "what" and "why," and remembering the correct way to perform it. This mindfulness is the basis of Samiti.

Five Samitis and Three Guptis: The text explains the five Samitis (conscious actions) essential for ascetics:

Erya Samiti: Mindful movement.
Bhasha Samiti: Mindful speech.
Eshana Samiti: Mindful acceptance of alms.
Nikshepan Samiti: Mindful use of belongings.
Pratisthapana Samiti: Mindful disposal of waste.

The three Guptis involve guarding the mind, speech, and body, preventing them from engaging in unnecessary or harmful activities.

The Evolution of Conduct to Character: External conduct is a preliminary stage that aids in internal progress. However, as the practitioner achieves inner wisdom and self-awareness, their internal conscience becomes the guide, and the need for external rules diminishes. The ultimate goal is Yathakhyat Charitra (natural, inherent conduct), where inner and outer actions are in perfect alignment, free from pretense. This stable character arises from internal practice and is unaffected by external influences. Imposed conduct is prone to faltering, whereas conduct arising from inner realization is permanent.