Adhyatmika Jivan Ka Abhinna Anga Upasna - Book Summary

Here's a comprehensive summary of the Jain text "Adhyatmika Jivan ka Abhinna Anga Upasna" by Kamla Jain:

The book, "Adhyatmika Jivan ka Abhinna Anga Upasna" (Worship as an Inseparable Part of Spiritual Life), by Kamla Jain, emphasizes the profound importance of worship (Upasna) as a fundamental element of a spiritual life. It highlights that human birth is rare and the most excellent among the 8.4 million species because it offers the capacity to pursue the four goals of life: Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation). Moksha is presented as the ultimate goal, and Upasna is identified as a crucial means to achieve it.

What is Upasna?

Definition: Upasna is defined as the act of bringing oneself in proximity to one's beloved deity or ideal (Up-samip aasna: to sit near). This proximity can be initiated by an emotional state of devotion or lead to such a state.
Forms of Upasna:
- For Siddha Sadhaks (accomplished practitioners): For those who have attained spiritual mastery, Upasna flows naturally and effortlessly, like a strong river current, towards their deity. They possess inherent emotional fervor.
- For Seekers: For those beginning their spiritual journey, emotional fervor (bhavpravanta) might not be fully developed initially. Their Upasna may not yet have the power to burn away inner impurities. However, through the company of wise individuals and consistent practice, this fervor can ignite like a flame.
Key Principles for Practice:
- No Despair: No practitioner should feel inferior or discouraged.
- Faith and Concentration: Maintain complete faith, concentration, and belief in the practice.
- Practice is Supreme: "Abhyas: Sarvasadhanam" (Practice is the means to all accomplishments) signifies that through consistent practice, nothing is impossible and all siddhis (powers/accomplishments) can be attained.

The Necessity of Upasna:

The text addresses the skepticism of those who question the purpose of Upasna, viewing it as a waste of time and effort with an uncertain outcome. They argue that tangible needs for the physical body (food, water, rest, wealth) yield visible results, whereas Upasna is like shooting arrows in the dark.

The book counters this by drawing an analogy: just as the physical body requires sustenance, the inner self (antarātmā) also has needs. While the physical body deteriorates with mental distress, even with material comforts, a content and tranquil inner self can maintain peace and awareness despite minimal physical resources.

Source of Imperfections: Inner unrest, flaws, and defects arise from the soul's contact with ancient passions like attachment and aversion (rāga-dvesha), which obscure its true nature as Sachchidānanda (pure consciousness, existence, bliss).
Purpose of Upasna: Upasna is essential to purify the soul from these blemishes. By focusing the mind on the divine ideal, one remains free from flaws and impurities. Through continuous practice, the mind becomes absorbed in the divine, leading to the realization of one's true Sachchidānanda nature, attaining supreme peace and freedom from doubts. This state unlocks the "granthis" (knots) of the heart, leading to inexplicable spiritual light and bliss.

Whom to Worship?

True Worship: Upasna is not about worshipping the unworthy or the superficial. It is about drawing near to and emulating the qualities of the worthy and accomplished. True worship involves internalizing the virtues of the worshipped ideal, which leads to increased knowledge and spiritual strength.
Association: True spiritual progress is achieved by associating with those who possess superior spiritual attainments. Ultimately, by connecting with the Supreme Being (Paramatma), one can elevate the soul to its highest potential and become divine oneself.
Levels of Worship: While worldly welfare might involve worshipping powerful individuals on a smaller scale, true Upasna is directed towards the Vītarāga (those free from attachment and aversion), the liberated souls who have attained eternal bliss, for the sake of transcendental well-being.

Jain Dharma's Approach to Sadhana-Upasna:

Ultimate Goal: In Jainism, as in many other religions, the ultimate goal is Moksha, the state of soul liberation achieved by eradicating all karma and realizing infinite qualities like knowledge and perception. This is not a place but the soul's pure, conscious form.
Self-Realization: Jainism focuses on the sadhana (practice) of the soul itself, emphasizing self-development. There are no divine incarnations; instead, Arihants and Tirthankaras attain their exalted status through intense soul sadhana and upasna.
Path to Divinity: Jainism believes that by destroying rāga-dvesha and becoming Vītarāga, the soul can attain divinity or the state of Paramatma. Jainism believes in God but in the sense of the soul's potential to become divine, not an incarnate deity.
Multiple Paths: Jainism offers numerous paths to Moksha, often referred to as "Sahasrūpa Sadhana" (the thousand-formed practice). These paths include knowledge, perception, conduct, and austerity (tapas), or a combination of knowledge, perception, and conduct.
Role of Tapas (Austerity): Tapas is considered an essential fire that burns away karma, allowing the soul to regain its pure form. It is described as any practice that purifies one from sins.
- External Tapas: Anashan (fasting), Unodari (eating less), Bhikshacharya (alms-seeking), Ras Parityag (renunciation of taste), Kayaklesh (enduring hardship), and Pratisaṃlīnatā (concentration).
- Internal Tapas: Prayashchitta (penance), Vinaya (humility), Vaiyāvṛttya (service), Svādhyāya (self-study), Dhyāna (meditation), and Vyutsarga (renunciation).
- Purpose of Tapas: By practicing these twelve tapas, the mind becomes pure, free from desires and impurities, enabling true upasna of the Vītarāga Prabhu and the Panch Parmeshthis (the five supreme beings).
Role of Shruta (Scriptural Knowledge): Acquiring right knowledge (Samyak Jñāna) is crucial. Without it, all spiritual efforts are futile. Knowledge is paramount; the karma destroyed by a spiritually ignorant person over millions of births can be eradicated by a knowledgeable person in a moment through self-control.
Role of Vrat (Vows/Discipline): Vrat signifies self-control and discipline over the senses. Uncontrolled senses lead to worldly attachments, hindering upasna. Self-controlled individuals, detached from worldly pleasures, engage in upasna, destroy karma, and ultimately become like their worshipped ideal.

Upasna in Other Religions:

The book briefly touches upon Upasna practices in other religions:

Buddhism: Distinguishes between Laukik Upasna (worldly practice/effort) and Alaukik Upasna (supernatural/spiritual practices for siddhis or liberation).
Zoroastrianism: Focuses on fire worship (Agnihotra) as a means of seeking purity, divine grace, and well-being, believing fire to be a representation of God.
Christianity: Emphasizes prayer and love for humanity as true worship, with the cross as a symbol and the Trinity (Father, Son, Holy Spirit) as the divine form.
Islam: Centers on faith in Allah and His Prophet Muhammad, with practices like prayer (namaz), fasting (roza), charity (zakat), and pilgrimage (Hajj) as pillars of the faith.
Sikhism: Worship is directed towards the Guru Granth Sahib, the holy scripture, with emphasis on chanting "Satnam Wah Guru" and maintaining inner purity.
Vedic Religion (Hinduism): Encompasses diverse forms of worship, both with and without deities (saguna and nirguna), including chanting, rituals, penance, and meditation, worshipping various deities like Brahma, Vishnu, Shiva, and numerous others.

Factors for Successful Upasna:

The book concludes by outlining essential elements that contribute to the effectiveness and swift results of Upasna:

Sattvic Diet: Consuming pure, ethically sourced, and moderate food is vital. Meat and stimulating, Tamasic substances are detrimental to spiritual practice. "As you eat, so your mind becomes."
Truthful Speech: Speaking beneficial, concise, and pleasant truths is essential. Untruthfulness harms the speaker more than others and distances them from the divine. Truth is described as the gateway to heaven and the ladder to achievement.
Self-Control (Sanyam): Controlling the mind and senses before embarking on Upasna is critical. The mind must be turned inward, like a tortoise retracting its limbs, to remain focused on the divine and avoid worldly desires.
Good Company (Satsang): Associating with virtuous, knowledgeable, and saintly individuals is invaluable. Their company helps in understanding self-mastery, overcoming obstacles in Upasna, and purifying one's mind and intentions.

For Swift Results in Upasna:

Faith (Vishwas): Unwavering faith in the goal provides immense strength to the mind, multiplies self-power, and frees the practitioner from the fear of failure, leading to deep absorption in Upasna.
Renunciation of Thought-Waves (Sankalp-Vikalp): One must discard any favorable or unfavorable thoughts that arise in the mind, treating them like poisonous snakes. This allows the mind to remain focused and free from distractions.
Intense Longing (Vyākulatā): A state of intense yearning for the divine, where the seeker strives continuously without rest until the goal is achieved, is crucial. This longing makes all obstacles and suffering seem insignificant. The mind becomes solely oriented towards the objective, like the single-minded devotion of a Chatak bird. This state of profound absorption, where worldly attachments and even self-awareness are transcended, leads to the swift attainment of the goal.

In essence, the book emphasizes that Upasna, when performed with sincere effort, the right attitude, and by adhering to these principles, becomes a powerful medicine that liberates one from the cycle of birth, old age, and death, leading to eternal happiness. It encourages individuals to engage in various forms of Upasna, such as contemplation, self-study, austerity, chanting, devotion, prayer, meditation, and vows, with selfless devotion to achieve their ultimate spiritual goals.