Dharm Ka Antar Hriday - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dharm Ka Antar Hriday" (The Inner Heart of Dharma), by Amarmuni, based on the provided pages:

Core Message: True humanity and spiritual awakening lie in the inner transformation of the soul, not in external appearances or actions.

The text begins by asserting that human life cannot be valued solely by its physical form. While the body is a physical construct of bone, flesh, and skin, this outward appearance is merely a vessel and does not represent the true essence of a person. Our physical eyes can only perceive the material world, failing to grasp the invisible, conscious essence within.

The Two Types of Knowledge and the True Self:

Sensory Knowledge (Aindriya): This is gained through the senses (sight, smell, taste, touch) and pertains to the physical realm.
Transcendental Knowledge (A-Aindriya): This pertains to the inner, spiritual realm, the hidden "immense form of consciousness," the "flame of light," and the "supreme deity residing in every particle." This inner essence cannot be seen with physical eyes.

True Beauty Lies Within:

The text argues that physical beauty and strength, as exemplified by figures like Ravana, Duryodhana, and Jarasandha, do not equate to true humanity or superiority. Their physical prowess was undeniable, yet they are not considered virtuous men. This is attributed to their lack of spiritual beauty. A beautiful body without an awakened soul is merely a "house of clay" or an "empty temple" awaiting the proper consecration of the divine.

The Measure of Humanity:

The true measure of humanity lies in whether the soul within is stirring and awakening. The text posits that deities are not only those in heaven but also those who walk on Earth in human form. Conversely, demons and evil spirits can hide within beautiful human bodies. True civilization is not defined by urban life but by an inner recognition and worship of the soul, listening to its voice, and following its path.

"Jan" and "Jin": The Path to Divinity:

The text draws a crucial distinction and connection between "Jan" (a common being) and "Jin" (a conqueror of the self, an awakened soul).

The Human Heart: A heart filled with compassion, love, altruism, and a spirit of service defines true humanity. The question is posed: can one pause on the path of self-interest to consider altruism, and can the lightning of benevolence pierce the clouds of indulgence? If humanity is not dead, this inner light must shine.
The Dwelling of God: God is not in some distant heaven but resides on the "throne of your mind," in the "temple of your heart." By closing the outer eyes and looking within, one can find God's light.
The Unity of Soul and God: God and man are not separate. The soul and the supreme soul are not distinct entities. "Nar" and "Narayana" are not different powers. There is no significant difference between "Jan" and "Jin."
The Awakening of the Soul: In spiritual philosophy, a sleeping God is the "Jiva" (living being), and an awakened Jiva is God, the Supreme Soul. A person blinded by the sleep of attachment and illusion ("moha") is "Jan." When this ancient slumber is broken and the being becomes enlightened, they become "Jin." The difference is between a soul bound by karma and a soul freed from karma.
The Vastness Within: While the outward existence may be limited like a "dot," the inner self is a boundless "ocean" without limits. When one breaks free from the limited boundaries of time and space, they perceive an infinite, unbroken, timeless, and spaceless "flame of consciousness." This leads to the manifestation of the soul's infinite powers.

The Process of Awakening Consciousness:

The text then addresses how to awaken this "vast consciousness." It emphasizes that external rituals and penances alone are insufficient. True awakening requires inner discipline and practice. The inner struggle involves calming the waves of attachment ("raag") and anger ("dwesh"), and overcoming the storms of desires ("vasana") and vices.

Samata Yoga (Equanimity Yoga): The true Sadhana is to ensure that the inner ocean is not disturbed by external storms and that the flame of equanimity continues to burn. This is the path to awakening the divine consciousness and practicing "Samata Yoga" (equanimity). Equanimity is the soul's natural state and true form. When this true form awakens, the "Jin-hood" manifests within "Jan," and the transformation from man to divine being occurs.

The Binding Power of Karma and the Soul's Agency:

The text critically examines the common lament of being bound by karma.

Is Karma Binding Us, or Are We Binding Karma? The author questions whether karma is an external force like a rope or chain. The crucial point is whether karma binds us or if we have bound karma. If karma binds us, then our subjugation is determined by karma, rendering efforts like chanting and self-purification futile.
The Soul's Innate Power: However, if we have bound karma, it implies our power is greater than karma's. The binder is the master, and the bound is the slave. Since we have bound karma, the power to release ourselves also lies within us, within the soul, within consciousness. Our ignorance prevents us from recognizing this power.
The True Nature of Karma: The text clarifies that karma, like other subtle substances, is inanimate. It does not possess an independent power to attach to the soul or bind it. The soul's actions (mind, speech, and body) are constant.
Karma and Attachment: Karma binding occurs when actions are accompanied by attachment ("raag-dwesh") and the sticky nature of involvement. When actions are performed without attachment, even while engaging in activities, karma does not bind.
The Core Cause of Karma Binding: The root cause of karma binding is not action itself, but the tendency of attachment and aversion. When these are present in thoughts, the "lump of karma-clay" sticks to the soul. When thoughts are dry, devoid of desire and non-attached, the karma-clay, like a dry ball, does not adhere.

Veetaragta (Non-attachment) is Jin-hood:

The Illusion of Renunciation: The text uses an anecdote of a householder reading the Gita and a renunciant criticizing him. The author points out that simply leaving a physical home is not true renunciation if one merely creates new "nests" (monasteries, ashrams) and remains attached.
True Renunciation is the Letting Go of Attachment: The real essence of renunciation lies in abandoning attachment and possessiveness ("moh"). One can achieve liberation even while living in a home, if they have shed attachment.
Karma Yoga and Nishkam Karma: When attachment and possessiveness are gone, there is no sense of "mine" in actions, no ego, and no desire for their fruits. Actions, duties should be performed with a disinterested and selfless attitude. True karma yogis, like a lotus in water, remain detached from the world. They enjoy the bliss of their liberated life and also share it with the world. This divine form of humanity is the true manifestation of "Nar to Narayana," and the divine "Jin-hood" within "Jan." It is at this stage that the dormant divine essence within the physical body awakens.

In essence, "Dharm Ka Antar Hriday" is a profound exploration of the Jain path, emphasizing that true spiritual progress and liberation come from understanding the true nature of the soul, transcending worldly attachments, cultivating equanimity, and awakening the inner consciousness through selfless action and inner discipline.