Atm Sadhna Aur Acharya Hastimalji

Here is a comprehensive summary of the provided Jain text, focusing on the themes of self-discipline (Atm Sadhna) and the contributions of Acharya Hastimalji, as presented by Dr. Premchand Ranvaka:

The text, "Atm Sadhna aur Acharya Hastimalji" by Dr. Premchand Ranvaka, emphasizes the profound rarity and importance of human life, highlighting it as the sole opportunity for spiritual liberation. The author begins by quoting a verse that underscores the difficulty of obtaining human birth, acquiring knowledge, excelling in poetry, and ultimately achieving liberation from the cycle of birth and death. This rarity is likened to finding a pile of gold at a crossroads, making every moment of human existence precious.

The core message revolves around the concept of Atm Sadhna (self-discipline, self-cultivation, or spiritual practice), which distinguishes humans from animals. While basic life functions like eating, sleeping, and reproduction are common to both, it is Atm Sadhna that elevates humanity and allows one to attain the divine state. The text stresses that even celestial beings desire human birth for this very purpose, as it offers the path to eternal happiness through penance and renunciation. The author cites the wisdom of Kavi Das, who advises against wasting this fleeting human existence and encourages embracing right understanding to make the most of it.

Unlike some other Indian philosophical systems that propose age-based stages of life (like the four Ashramas), Jainism does not set any age limitations for Atm Sadhna. Spiritual awakening and engagement can occur even in childhood, as exemplified by the lives of Jain Tirthankaras, Acharyas, Sadhus, and Sadhvis. A prominent example is Acharya Shri Hastimalji M.S., who, at the tender age of 10, took monastic vows and embarked on the rigorous path of Atm Sadhna. By the age of 20, he assumed the position of Acharya, guiding society towards righteousness while focusing on his own spiritual well-being.

Acharya Hastimalji is presented as a shining example of a "Kul Deepak" (lamp of the lineage), not just for the Jain community, but for all of humanity, making him a "Manavottam" (supreme human). He not only realized the true purpose of human birth but also shared the fruits of his self-discipline through his extensive literary works, making them accessible to others. The text extols the virtue of encountering and being in the company of such self-disciplined individuals, quoting verses that liken the sight of saints to spiritual merit and their presence to a cool balm, even more so than sandalwood or the moon.

A significant contribution of Jain social structure mentioned is the establishment of the "Chatuh Sangh" (Four-fold Community), comprising Sadhus (monks), Sadhvis (nuns), Shravaks (laymen), and Shravikas (laywomen). The text emphasizes that the continuous flow of Dharma relies on the existence of all four. Sadhus and Sadhvis represent the renounced order, while Shravaks and Shravikas are householders. These two groups, like the two banks of a river, guide Dharma towards its ultimate destination, Siddhalaya (the abode of liberated souls). Sadhus, through their personal spiritual practice, become ideal models and inspire society. Thus, both the monastic and lay communities contribute to the spiritual and cultural progress of the nation.

The author cites Pandit Ashadhar Suri, who stresses the importance of encouraging virtuous individuals on the path of Atm Sadhna. Just as an adopted son is taken to continue a lineage in the absence of a natural heir, so too are spiritual leaders (Sadhus) necessary to guide the religious order. The text reiterates the principle, "Na Dharmo Dharmikeh Vina" (There is no Dharma without the righteous), highlighting the indispensable role of a righteous society for the sustenance of Dharma. This unbroken tradition, from the first Tirthankara, Rishabhdev, to the present day, signifies that as long as the tradition of initiation and education continues, Dharma will progress unhindered.

The text contrasts Jain philosophy with the materialistic "chārvāk" philosophy, which advocates for indulgence without regard for consequences. It asserts that all other Indian philosophical systems consider self-knowledge to be paramount, superior to all other forms of knowledge. The Upanishads are specifically mentioned as texts dedicated to self-knowledge, with the mantra "Ātmānaṃ Viddhi" (Know the Self) being central.

The author further quotes a moralist who questions the ultimate value of acquired knowledge, wealth, or beauty if one has not realized their true self. The anecdote of Maitreyi seeking spiritual knowledge from her husband Yajnavalkya instead of material possessions further underscores the primacy of Atm Sadhna. Acharya Vādibhasimhi's introspection on one's identity, qualities, purpose, and goals is presented as a method to prevent deviation from the right path. The practice of daily reflection, as mentioned in the Bhagavad Gita where Krishna emphasizes self-reliance and the self as both friend and foe, is also highlighted. The Gita's teaching that "Ātmā" (the self) is the knower, the knowledge, and the known, and that both knowledge and devotion aid in self-discipline, is also cited. The text states that "Jnanam eva Parashakti" (Knowledge itself is the supreme power) and "Ajhammaṇam-eva Jhāṇaṃ" (Knowledge/Self-study is meditation), emphasizing that self-study is a form of penance. The cleansing power of the "fire of knowledge and meditation" is likened to a needle with thread, ensuring the soul does not get lost. The depletion of ignorance-causing karmas is achieved through self-study.

In conclusion, Acharya Shri Hastimalji Maharaj, through his distinguished personality and work, paved the way for both monastics and lay followers on the path of Atm Sadhna. His prolonged penance and renunciation allowed him to attain high levels of spiritual realization. Through his discourses and writings, he guided the general public towards the right path. His book, "Prarthana-Pravachan" (Discourses on Prayer), offers practical guidance through knowledge and devotion, serving as a companion on the path to liberation. The daily morning Aradhnath Stuti is mentioned as a means to guide humanity towards self-meditation and peace. The discourses are presented as invaluable for self-realizers seeking to connect the soul with the divine. Prayer, meditation, and devotion are identified as elements that bring purity to the soul.

The text concludes with a quote from the Dhammapada: "If in the world one does not find a companion better than or equal to oneself, let one firmly walk alone; do not associate with the foolish."