Dharm Sadhna Ka Muladhar Samatvayoga

Here's a comprehensive summary of the Jain text "Dharm Sadhna ka Muladhar Samatvayoga" by Vinod Muni, focusing on the key themes and arguments presented:

The book, authored by Vinod Muni, argues that Samatvayoga (the yoga of equanimity) is the fundamental basis of spiritual practice (Dharm Sadhna). The author criticizes the current state of religious adherence, lamenting the prevalence of sectarianism, the tendency to denigrate others based on religious affiliations, and the continued presence of negativity, bitterness, and enmity. He asserts that without Samatvayoga, the path of religion itself becomes fraught with difficulties.

The Illusion of Material Progress:

• The text begins by contrasting the current era of advanced physical science with the bullock-cart age. It acknowledges the marvels of modern technology, such as space travel and planetary exploration, and how humanity has embraced these advancements for pleasure.
• However, it argues that the pursuit of material happiness has proven to be an illusion, like a mirage. Without the guiding hand of spirituality, material science has become a curse rather than a boon, fostering an atmosphere of destruction globally.

The Void Without Self-Knowledge (Atma-Dharma):

• The absence of "Atma-Dharma" (the dharma of the self) renders the pursuit of happiness through material possessions meaningless, akin to eating sweets in a dream. True peace and happiness are unattainable without this inner spiritual grounding.
• Lacking Atma-Dharma, individuals are consumed by ego, possessiveness, envy, hatred, enmity, and attachment, caught in a vicious cycle of negativity. This leads to a narrow, selfish, and arrogant heart.
• Selfish individuals, in their pursuit of wealth and material comforts, become like demons, exploiting and oppressing others, and even harming the welfare of those close to them. They abandon the moral principles of their families, societies, religions, castes, and nations, becoming self-centered and behaving like animals in human form. This descent can even lead to inhumanity or devilishness.

The True Meaning and Characteristics of Dharma:

• The author clarifies that whenever the word "Dharma" is used in scriptures, it refers to "Atma-Dharma" (the intrinsic nature of the soul).
• Quoting various authorities like Kartikeyanupreksha, Chanakya, and Kanjad Rishi, Dharma is defined as:
  • The intrinsic nature of a substance.
  • The root of happiness.
  • The greatest auspiciousness.
  • The incomparable medicine for all sorrows.
  • Immense strength for the soul.
  • The path to worldly progress (Abhyudaya) and liberation (Nihshreyasa/Moksha).
  • That which bestows excellent happiness.
• Acharya Samantabhadra identifies Right Faith, Right Knowledge, and Right Conduct as the path to Moksha, which leads to supreme happiness.
• Acharya Tulsi defines Dharma as the means of self-purification through the cessation of influx of karmas (Samvara) and the shedding of karmas (Nirjara).
• The etymological explanation of Dharma is that which "holds" or "sustains" the soul, preventing it from falling into negative states or paths of suffering.

Pure Self-Dharma: Not Anyone's Monopoly:

• Pure Atma-Dharma is not tied to any specific religion, sect, philosophy, or dogma. It is not the exclusive property of any group.
• It is not bound by external appearances, caste, creed, or rituals. These external markers are merely for general identification.
• True Dharma belongs to those who practice, uphold, and protect it. Dharma, in turn, protects them by safeguarding their souls from external influences and attachments.

Pure Dharma: Eternal and Unchanging:

• Questions about the antiquity or modernity of Dharma are irrelevant when discussing pure Atma-Dharma. It is eternal, unchanging, and ever-present. Anything that changes or is destroyed is not the pure Self-Dharma.

Tirthankaras: Founders of Order, Not New Dharma:

• The text refutes the misconception that Tirthankaras establish new forms of Atma-Dharma. Instead, they establish spiritual orders (Tirtha) or communities (Sangha).
• Tirthankaras don't invent qualities like equanimity, non-violence, truth, or forgiveness. These are the inherent qualities of the soul.
• The principles of Right Knowledge, Right Faith, and Right Conduct are the soul's very nature. Tirthankaras do not invent these. The Right Conduct practiced by previous Tirthankaras was the same as that of Bhagavan Mahavir.
• Tirthankaras may adapt external practices, rules, and regulations (Vipath, Niyamo-paniyamo) according to the specific time, place, and circumstances, but the core of equanimous or Vitaraga (passionless) conduct remains the same.
• Any conduct driven by passion or imbalance is not considered soul-conduct. Passionate emotions are causes of karmic bondage, while equanimous conduct leads to liberation.

Equanimity (Samata) and Passionlessness (Vitaragta) as Self-Dharma:

• Samabhava (equanimity) is the natural state of the soul and is therefore considered Atma-Dharma.
• The Acharyas emphasize that the soul itself is Samayika (equanimity), Samvara (control of karmas), and Vitaraga Bhava (passionless state).
• Those who see all beings as their own self (Atma-bhut/Atmo-pamya) and remain free from the influx of karmas (Asrava) do not commit sinful acts.
• Jain culture is a culture of Samatva (equanimity). Bhagavan Mahavir emphasized "Ege Aaya" (One Soul), highlighting the unity of all souls from a spiritual perspective.

The Soul of Practice: Equanimity:

• Just as fluidity is inherent to ghee, sweetness to sugar, and softness to grapes, equanimity is the fundamental quality and essence of the soul.
• Equanimity is the foundation and the very lifeblood of spiritual practice. Without it, any practice that involves violence, untruth, theft, dishonesty, corruption, or unchastity is lifeless and fruitless.
• Practices devoid of equanimity or the feeling of seeing oneself in others are considered futile and contemptible.

Equanimity Solves Problems:

• The principle "What you wish for yourself, wish for others" (which stems from Samatva) is presented as a powerful solution to all worldly problems – familial, social, political, and religious. Implementing this principle can bring peace and harmony to the world.

The True Measure of a Monk: Inner Equanimity, Not Just Outer Conduct:

• The text critiques the modern tendency to judge a monk's spirituality solely based on external practices, rituals, or adherence to strict external rules.
• It argues that true equanimity (Samabhava) is the essence of spiritual conduct (Bhava Charitra).
• The practice of Samayika (equanimity) is a vow undertaken by monks for life, encompassing all great vows like non-violence.
• The author criticizes the exclusive focus on external factors like clothing, diet, or rituals as the sole criteria for judging asceticism. He points out that external practices have always evolved with time, place, and circumstance.
• The tendency to label followers of different practices as "lax" or "strict" based on superficial external differences is labeled as sectarian fanaticism.

Equanimity is the True Conduct:

• The author stresses that the core of spiritual practice (Atma-Dharma) is conduct (Bhava Charitra), which is rooted in equanimity and passionlessness. Measuring conduct by external rules is not appropriate.
• He condemns those who become angry and critical of practitioners who embody equanimity, resorting to slanderous language. The scriptures warn that criticizing others leads to cyclical suffering.

The Danger of Hypocrisy and Internal Negativity:

• The text emphasizes that outward austerity without inner transformation is meaningless. It highlights that pride, arrogance, deception, and a desire for recognition often accompany strict external practices if inner passions are not subdued.
• Hypocritical practices do not lead to spiritual welfare. True renunciation is only possible when inner attachments and negativities are eradicated.
• Asceticism is not merely about shaving one's head or adopting a particular outward dress. True asceticism (Shraman) lies in adopting Samatvayoga and remaining equanimous in all circumstances.

Balance and Equanimity in Action:

• The concept of "Samatva-yoga" is defined as achieving balance by performing actions without attachment to success or failure, remaining equanimous. It is about skillful action (Karma yoga) where one is not affected by the results of actions.
• The text concludes by advocating that seekers of Atma-Dharma should embrace a life of equanimity and balanced perspective.

In essence, Vinod Muni's "Dharm Sadhna ka Muladhar Samatvayoga" is a powerful call to return to the core of spiritual practice, emphasizing that true religion lies not in external dogma or ritualistic adherence, but in the cultivation of inner equanimity, compassion, and a universal perspective that recognizes the oneness of all souls.