Dharm Sadhna Me Chetna Kendro Ka Mahattva - Book Summary

Here's a comprehensive summary in English of the Jain text "Dharm Sadhna me Chetna Kendro ka Mahattva" (The Importance of Consciousness Centers in Spiritual Practice) by Shreechand Surana:

The book, "Dharm Sadhna me Chetna Kendro ka Mahattva," authored by Shreechand Surana, delves into the crucial role of "consciousness centers" (Chetna Kendras) within the human body for successful spiritual practice, particularly within the Jain tradition. The author argues that while the body is often neglected or seen as impure in spiritual pursuits, it is, in fact, a vital instrument for achieving liberation (moksha).

The Body as a Vehicle for Salvation:

The text begins by referencing the Uttaraadhyayan Sutra (23.173), which likens the body to a boat and the soul (Jiva) to the navigator. The world is depicted as an ocean that great sages (maharshis) cross. While the importance of the navigator (soul) is acknowledged, the author criticizes the common tendency to overlook or even despise the boat (body). This neglect, he contends, is a significant oversight in spiritual practice, as the body is the very means through which one can progress on the spiritual path. He emphasizes the saying, "The body is essential for the path to moksha."

The Analogy of the Tube Light:

To illustrate the concept, the author uses the analogy of a faulty tube light. A tube light that is not providing full illumination might have a weak electrical current flowing through it. Similarly, a spiritual practitioner might engage in intense meditation, chanting, and austerities but fail to see significant progress or inner radiance. This is attributed to a weak connection or flow of consciousness energy within the body's subtle centers. Just as a slight adjustment to the tube light's connection can restore full illumination, a proper activation of the body's consciousness centers can dramatically enhance spiritual practice.

The Significance of Consciousness Centers:

The book posits that within the body lie crucial "consciousness centers" or "energy centers." While the exact number can vary, they are generally considered to be seven or nine. These centers are the conduits through which the vital life force (prana) flows, and when properly activated, they infuse spiritual practice with potency and brilliance.

Marmasthanas and Chetna Kendras:

The text distinguishes between two types of vital points in the body:

Marmasthanas (Vital Points): These are known to most people and are the basis for systems like acupuncture. They are described as sensitive points where nerve fibers converge and play a significant role in physical well-being. The author mentions that the Indian tradition recognized 700 marmasthanas and that the auspicious marks (lakshanas) on the body of Tirthankaras are connected to these vital points.
Chetna Kendras (Consciousness Centers): These are more profound and are primarily discussed in yogic texts. In yogic terminology, they are referred to as "chakras" or "lotuses." These centers are described as tangled masses of nerve fibers, often forming intricate, coiled patterns resembling a lotus or a coiled serpent.

The Subtle Body and Manifestation:

The author addresses the modern scientific search for these centers within the physical body. He explains that while modern scientists have struggled to locate them, their error lies in assuming these centers exist solely within the gross physical body (audarik sharira). The truth, he explains, is that these chakras are located in the subtle energetic body (taijas sharira) but manifest their effects in the physical body. The physical body's nerve structures are merely the "display points" or expressions of these energetic centers. The analogy of a painter's reflective wall is used to explain how images in the subtle body are reflected in the gross body.

Comparison with Yoga, Judo, and Anatomy:

The book draws parallels between the concept of consciousness centers in Jainism with other traditions:

Yoga: Jain yogis refer to these centers as "kamal" (lotuses), such as the "nabhi kamal" (navel lotus).
Judo: In Judo, similar centers are called "Kyūso."
Anatomy: Modern anatomy identifies these as "glands," specifically endocrine glands. The hormones secreted by these glands regulate human emotions and behavior. The author highlights the remarkable alignment between the locations and functions attributed to these centers across these different systems.

A table is presented illustrating the correspondence between the seven commonly accepted chakras (Mooladhar, Swadhisthan, Manipur, Anahata, Vishuddhi, Ajna, Sahasrar) and their counterparts in Judo (Kyūso) and Anatomy (Glands), along with their locations in the body. The text also briefly mentions two additional centers: Manas Chakra (forehead) and Soma Chakra (front of the brain).

The Difficulty of Awakening Chetna Kendras:

Awakening these consciousness centers is described as a more arduous task than "Radha-vedh" (an archery feat involving hitting a target through its reflection). While Radha-vedh uses a physical arrow and bow, activating consciousness centers requires the "arrow" of energy or power and the "bow" of the practitioner's emotional state (bhava-vega). This process demands inner detachment, concentration, stable posture, and controlled speech.

Samya-darshan and the Breaking of the 'Mithyatva Granthi':

The text then connects the activation of consciousness centers to the first step of Jain spiritual practice: Samya-darshan (right faith/perception). Achieving Samya-darshan involves overcoming the "Mithyatva Granthi" (knot of delusion or false belief) which binds the soul. This knot is described as the downward or outward flow of the soul's energy, fueled by passions (kashayas) and delusion.

Through intense spiritual practice and pure thoughts (bhava-yoga), the soul's energy is ignited. This awakened energy, visualized as Kundalini energy at the Mooladhar chakra, begins to ascend, activating each chakra successively. As this energy pierces through the "Mithyatva Granthi" (located within the karmic body), the soul experiences its true nature, leading to the realization of Samya-darshan. This awakening brings about a profound inner joy, which is the essence of Samya-darshan.

The Five Pillars of Samya-darshan:

The text outlines the external manifestations of Samya-darshan as five qualities:

Prasham: Non-aggravation of passions (anger, pride, deceit, greed), overcoming prejudice.
Samveg: Fear of worldly suffering and a constant desire for liberation.
Nirved: Detachment from worldly pleasures and the body.
Anukampa: Compassion and non-violence towards all living beings.
Aastikya: Unwavering faith in the teachings of the Tirthankaras.

The author links the awakening of specific chakras to the manifestation of these qualities. For instance, the awakening of Swadhisthan chakra reduces desires and passions, while the awakening of Ajna chakra leads to unwavering faith.

The Concept of Bhed-vigyan:

Achieving Samya-darshan necessitates Bhed-vigyan (discrimination between the soul and the body). The text emphasizes that until one experiences the soul as separate from the body, true Samya-darshan cannot be attained. The intense spiritual practice that awakens the consciousness centers also inherently leads to the direct experience of this separation.

The Experience of Self-Realization and Bliss:

The moment of Samya-darshan brings about a profound experience of Atmananda (bliss of the soul), which overshadows all worldly pleasures. This is described as the ultimate goal of spiritual practice, leading to an unfathomable joy that is the true nature of the soul.

Naisargik and Adhigmaj Samya-darshan:

Samya-darshan can be attained in two ways:

Naisargik (Innate): Without external guidance, often through intense innate longing for liberation.
Adhigmaj (Acquired): Through the teachings of a Guru and the study of scriptures.

The author uses the historical examples of navigators Columbus and Vasco da Gama to illustrate this point. Columbus, despite good intentions, failed to reach India due to incomplete information, while Vasco da Gama succeeded through accurate guidance and a strong resolve. Similarly, those who follow the path laid out by enlightened beings and scriptures are more likely to achieve true Samya-darshan.

Avadhi Gyan and the Role of Consciousness Centers:

The book also discusses Avadhi Gyan (clairvoyant knowledge), the ability to know past and future events. It is explained that the activation of specific consciousness centers, particularly those related to time (future and past), allows for the manifestation of different types of Avadhi Gyan. The author clarifies that while some believe Avadhi Gyan ceased after Jambu Swami, this refers specifically to the highest form of Avadhi Gyan (Paramavdhi), not the more common forms (Deshavdhi) which are still accessible to yogis and saints. The subtle body's energetic impulses are the instruments for this subtle knowledge.

Samya-Tap and the Body as a Sacred Vessel:

Finally, the text touches upon Samya-Tap (right austerity). It highlights that the body is not merely an object of austerity but a sacred vessel that can be ignited through focused spiritual practice. The chakras are described as centers of immense power, and by directing one's consciousness energy through them, a unique spiritual radiance can be experienced. The text details the specific radiant experiences associated with each of the seven chakras when awakened.

Conclusion:

The overarching message of the book is that the human body, with its intricate network of consciousness centers, is an indispensable tool for spiritual progress. By understanding and activating these centers through focused practice, individuals can purify their souls, achieve right perception, gain profound knowledge, and ultimately attain liberation. The author encourages practitioners to view the body not as a hindrance but as a powerful ally in their spiritual journey, urging them to transform their physical existence into a means of spiritual realization.