Chetna Ka Urdhvarohana - Book Summary

This is a comprehensive summary of the Jain text "Chetna Ka Urdhvarohana" (The Ascent of Consciousness) by Muni Nathmal, published by Adarsh Sahitya Sangh. The book was first published in 1978.

The central theme of the book is the journey of consciousness from a state of dormancy to a state of awakening and elevation. It draws heavily on Jain philosophical and spiritual principles, particularly focusing on the concepts of consciousness, karma, and spiritual practice (sadhana).

Here's a breakdown of the key ideas presented in the book:

1. The Two Levels of Consciousness:

Dormant Consciousness (Supta Chetna): This is when the inner mind and centers of knowledge are inactive. It leads to a downward descent of consciousness, towards the center of desires (kamkendra). In this state, one's potential, strength, and joy are blocked. This results in mental unrest, tension, and a feeling of insignificance.
Awakened Consciousness (Jagrut Chetna): This is when the inner mind and centers of knowledge are active. It leads to an upward ascent of consciousness, towards the center of knowledge (gyankendra). This state unlocks the sources of potential, strength, and joy, leading to mental peace, freedom from tension, and a meaningful life.

2. Consciousness as a Human Distinction:

Humans are unique due to their developed consciousness. While other creatures possess consciousness, humans have the capacity for its further development.
The development of consciousness is intrinsically linked to the body. Non-human beings experience a downward flow of consciousness towards the "kamkendra" (center of desires), which is considered a lower descent.
Humans have the unique ability to reverse this flow, to elevate their consciousness towards the "gyankendra" (center of knowledge).

3. The Path of Ascent (Urdhvarohana):

The book outlines the "direction-signs" for the upward ascent of consciousness.
This journey is facilitated by understanding and practicing specific methods and principles.
The teachings of Lord Mahavir are highlighted as a significant guide for this spiritual journey. The book aims to "unveil the past" by interpreting these teachings, rather than introducing new doctrines.

4. The Role of Karma and Spirituality:

The book emphasizes that understanding karma is crucial for understanding spirituality, and vice versa.
Karma plays a significant role in the downward descent of consciousness. Liberation from certain karmic influences is necessary for the upward ascent.
The concept of karma is explored in relation to social systems and political structures, clarifying that its primary connection is with an individual's inner consciousness, not solely external circumstances.
Karma, psychology, and yoga are presented as interconnected disciplines that evaluate individuals based on the consciousness behind their actions, not just the actions themselves.

5. Key Concepts and Chapters:

The book is structured into chapters that explore various aspects of consciousness and its spiritual journey:

Chapter 1: Chetna Ka Jagaran (The Awakening of Consciousness): This foundational chapter discusses the significance of awakening consciousness. It uses the analogy of cloves floating or sinking in water to illustrate how "lightness" (associated with positive qualities) leads to an upward movement, while "heaviness" (associated with negativity, ego) leads to a downward movement. It highlights the duality within individuals, where both divine and demonic potentials (represented by "Parmaatma" and "Shaitan") reside. The importance of detachment and overcoming the burden of memory and imagination is stressed. The concept of "vivek" (discernment) between existence and life-force is identified as the first point of awakening.
Chapter 2: Amulya Ka Mulyankan (The Evaluation of the Priceless): This chapter focuses on the profound importance of the breath (shwas). It differentiates between the physical and spiritual value of breath. Breath is presented as a vital element for consciousness's upward journey and the attainment of extraordinary powers. It emphasizes that breath is the bridge between the physical body and the soul, and understanding it is key to spiritual practice.
Chapter 3: Sharir-Darshan (The Vision of the Body): This chapter explores the body not just as a physical entity but as a vessel for spiritual practices. It discusses the body's role as a generator of energy and the importance of understanding its various aspects for spiritual development. The concept of the three lokas (upper, middle, lower) within the body (corresponding to above the navel, navel itself, and below the navel) is introduced, linking the flow of vital energy (prana) to the ascent or descent of consciousness. The idea of seeing the soul (Atma) in every part of the body is presented as a key to upward movement.
Chapter 4: Chitt Ka Nirmaan (The Construction of the Mind): This chapter delves into the mind's nature and its formation. It distinguishes between the "chittateet" (beyond the mind) state and the "chitt-nirmaan" (mind-building) state. It explains how our thoughts, desires, and mental conditioning create the mind and how these can be consciously shaped. The analogy of fishermen preferring the smell of fish to flowers illustrates how deeply ingrained desires (vasanas) can alter perception. The importance of choosing what one wants to become and consciously building the mind accordingly is highlighted.
Chapter 5: Chanchalta Ka Chauraha (The Crossroads of Fickleness): This chapter analyzes the causes of mental restlessness and fickleness, identifying memory, imagination, and thought as the primary culprits. It emphasizes that true stillness (sthirta) is achieved by transcending these elements. The chapter uses the analogy of Chanakya and the hot khichdi to illustrate the folly of directly confronting the agitated mind without addressing its underlying causes (body and breath).
Chapter 6: Smriti Ka Vargikaran (The Classification of Memory): This chapter explores the nature of memory and its role in mental restlessness. It classifies memory into different types and discusses how the mind's reliance on memory, imagination, and thought contributes to the instability of consciousness. It also touches upon the physical basis of memory and the potential impact of external stimuli.
Chapter 7: Vrittiyon Ka Vartul (The Circle of Tendencies): This chapter discusses the ten types of mental tendencies or states of consciousness (sanjna, vritti, murchha). It explains that these are essentially different manifestations of a single underlying state of "murchha" (delusion or unconsciousness). The chapter emphasizes that breaking free from these tendencies is crucial for achieving pure consciousness. It suggests methods like self-hypnosis and focusing on the breath and vital centers for overcoming these mental patterns.
Chapter 8: Chetna Aur Karma (Consciousness and Karma): This chapter explores the intricate relationship between consciousness and karma. It argues that karma is not just a theory but a chemical process affecting both the subtle and gross bodies. It explains how the "chemical process of karma" influences our actions and their consequences, and how understanding this process is vital for spiritual progress.
Chapter 9: Aacharan Ke Srot (The Sources of Conduct): This chapter delves into the origins of human behavior, drawing from both modern psychology and ancient Jain philosophy. It categorizes the sources of conduct into innate tendencies (sahajat) and acquired ones (ajit). It then presents the Jain perspective of ten "sanjnas" (consciousnesses or tendencies) that influence our actions, categorized into primal needs (food, fear, sex, possession), negative emotions (anger, pride, deceit, greed), and societal influences (popularity, group consciousness). The ultimate source of these behaviors is identified as karma.
Chapter 10: Karma: Chautha Aayam (Karma: The Fourth Dimension): This chapter draws a parallel between the scientific understanding of four dimensions (length, width, height, time) and the karmic understanding of five dimensions (length, width, height, the unseen, and the abstract). It emphasizes that karma operates in subtle and abstract realms beyond physical perception. It explains that karma is a chemical process involving subtle "pudgals" (matter particles) and that these particles are attracted to consciousness based on our inner states. The chapter highlights the interconnectedness of physical and subtle bodies and how karma influences them.
Chapter 11 & 12: Karma Ki Rasayanik Prakriya (The Chemical Process of Karma Parts 1 & 2): These chapters explore the intricate workings of karma as a chemical process. They explain how karma binds to the soul through attraction based on our inner states (like attraction and aversion). The concepts of "bhava karma" (mental or subjective karma) and "dravya karma" (physical or objective karma) are discussed, showing how mental states lead to the formation of physical karmic particles. The chapters emphasize that while the physical body has eight "touches" (qualities), karmic particles are "four-touched." The importance of understanding the causal chain of karma, including the role of desire, anger, pride, deceit, and greed, is discussed. The concept of karma being convertible (like lead into gold) is alluded to, suggesting the possibility of transforming karma through spiritual practice.
Chapter 13: Samasya Ka Mool Beej (The Root Seed of Problems): This chapter examines the root causes of life's problems, moving beyond superficial explanations to explore the underlying karmic influences. It contrasts the limitations of psychological and physiological explanations with the deeper insights of karma doctrine. It posits that problems stem from a combination of factors, including past karma, present circumstances, and importantly, the individual's own inner state and tendencies. The concept of "kalalabdhi" (time-bound potential) and "purusharth" (self-effort) are discussed in relation to overcoming karmic influences.
Chapter 14: Aaveg: Up-Aaveg (Impulses: Sub-Impulses): This chapter delves into the nature of emotions and impulses, categorizing them into primary impulses (fear, anger, joy, sorrow, love, hate) and secondary impulses (such as envy, pride, greed). It explains how these impulses are rooted in our fundamental karmic makeup and how they influence our actions and mental states. The chapter highlights the destructive nature of uncontrolled impulses and the need for their management through spiritual discipline.
Chapter 15: Aaveg-Chikitsa (Impulse Therapy): This chapter offers practical methods for managing and overcoming destructive impulses. It presents approaches from both modern psychology and Jain spiritual tradition. Key methods include self-reflection, understanding the consequences of actions (vipaka preksha), developing equanimity (titiksha), and cultivating positive mental states through practices like meditation and mantra repetition. The importance of transforming negative tendencies by cultivating their opposite virtues (pratikraman, pratipaksh bhavana) is stressed.
Chapter 16: Swatantra Ya Partantra? (Free or Dependent?): This chapter addresses the perennial question of free will versus determinism. It argues that humans are both free and dependent. We are free in our ability to choose our spiritual path and to some extent, our actions. However, our present state and the consequences we experience are influenced by past karma, making us dependent on that. The chapter emphasizes that through conscious effort and spiritual practice, we can mitigate the effects of past karma and move towards greater freedom.
Chapter 17: Karmavaad Ke Ankush (The Restraints on Karma Doctrine): This chapter concludes by presenting three key principles that act as "restraints" or guiding forces against a rigid adherence to karma doctrine:
1. The Independent Existence of Consciousness: The inherent spiritual nature of consciousness transcends the limitations of karma.
2. The Principle of Change: Everything is subject to transformation, including our karmic patterns.
3. The Relativity of Karma's Consequences: The outcome of karma is not absolute but is influenced by various factors, including our present efforts and the circumstances. The chapter reiterates that liberation from karma is achieved through "samvara" (restraint of influx) and "tapa" (austerity/penance).

Overall Message:

"Chetna Ka Urdhvarohana" is a profound exploration of the human journey towards spiritual liberation. It encourages readers to understand the workings of their own consciousness and the influence of karma, and to actively engage in practices that lead to the purification and elevation of the soul. The book advocates for a balanced approach, integrating psychological insights with the timeless wisdom of Jain spiritual traditions to achieve a meaningful and fulfilling life.