Dharm Ka Antarhridaya

Here's a comprehensive summary of the provided Jain text, "Dharm ka Antarhridaya" (The Inner Heart of Dharma) by Upadhyay Kaviratna Shri Amarmuni:

The book emphasizes that true humanity and divinity lie not in physical beauty or strength, but in the inner spiritual essence. Physical attractiveness alone does not make a person superior, as exemplified by figures like Ravana, Duryodhana, and Jarasandha, who were physically powerful but lacked inner beauty and were not considered virtuous. The body is merely a temporary vessel, an empty temple until the soul awakens and its divine light shines forth. The true measure of a person is the awakening of their inner soul and the presence of an inner divine spark.

The text asserts that divinity is not confined to heavens but can be found in humans who embody compassion, love, selfless service (paramarth), and benevolence. It critiques the modern urban lifestyle, suggesting that true humanity is found by looking inward and listening to the soul, rather than being engrossed in materialism and outward appearances. The physical eyes can only perceive the external form, not the inner reality, which requires a different kind of sight.

The book distinguishes between two types of knowledge: sensory (aishwarya) and supra-sensory (atishindriya). Sensory knowledge is gained through the five senses and relates to the physical world. Supra-sensory knowledge, however, transcends the physical realm and allows one to perceive the inner consciousness, the divine light that pervades all existence. This inner consciousness is described as the true God, residing not in external heavens but within one's own mind and heart.

A core tenet of the text is the unity of the soul and the divine. It states that the sleeping soul is what we call a living being, while the awakened soul is God or the divine. The distinction between "Jan" (ordinary being) and "Jin" (victor or enlightened being) is simply the difference between a soul in the slumber of ignorance and attachment, and a soul awakened to its true nature. Similarly, a soul bound by karma is an ordinary being, while a soul freed from karma is a Jin. The text draws a parallel between a limited droplet and the vast ocean, suggesting that our true nature is infinite and boundless, obscured only by our limited perception of time and space.

The book then delves into the process of spiritual awakening, emphasizing the necessity of inner discipline and practice (aantrik sadhana) over mere external rituals and austerities. It highlights that inner awakening is achieved by quieting the turbulent emotions of attachment (raag) and aversion (dvesh), controlling desires and vices, and maintaining equanimity (samta) in the face of life's dualities. Equanimity is presented as the fundamental state of the soul, and its awakening leads to the manifestation of the Jin-ness within.

A significant portion of the text addresses the concept of karma and bondage. It challenges the common notion that individuals are helplessly bound by karma. Instead, it argues that humans themselves bind karma, and therefore, possess the power to release themselves. The text clarifies that karma itself is inert matter and does not have an inherent power to bind. Bondage arises when actions are performed with attachment, desire, and emotional involvement (raag-dvesh). When actions are performed with detachment, equanimity, and a selfless spirit, karma does not bind. The teachings of Lord Mahavir are cited, stating that one remains free from sinful karma by maintaining awareness, caution, and detachment in all actions, whether walking, standing, sleeping, eating, or speaking.

The core reason for karmic bondage is identified as raag-dvesh (attachment and aversion), not the action itself. The text uses the analogy of wet clay sticking to a wall versus dry clay not sticking. Similarly, when emotions are present, karma adheres; when they are absent, karma does not. Vitaragta (non-attachment and freedom from passion) is equated with Jin-tva.

The book concludes with an anecdote illustrating that true renunciation is not about abandoning physical possessions or external environments, but about renouncing attachment and desires (moh). One can remain in the world and still be free if they are detached from worldly affections. The ultimate goal is to perform actions without ego, desire for results, and with a spirit of sacrifice and surrender, like a lotus in water, remaining untouched by the worldly elements. This state of Nishkam Karmayogi (selfless action) leads to the manifestation of the divine in human beings, transforming them from ordinary mortals to enlightened beings. The text ends with a poignant example of human indifference to suffering, highlighting the absence of true humanity in a crowd.