Jain Drushti Se Sadhna Marg - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Drushti se Sadhna Marg" by Rushabhdasji Swami:

This text, "Jain Drushti se Sadhna Marg" (The Path of Spiritual Practice from a Jain Perspective), outlines the fundamental principles and practices of the Jain spiritual path. The core message emphasizes the liberation of the soul from the cycle of birth and death by eradicating the karmic veils that obscure its inherent purity and bliss.

The Nature of the Soul and the Obstacles to Liberation:

The soul is inherently pure, blissful, and filled with infinite happiness.
However, due to karmic attachments (aavaran), the soul becomes obscured, leading to identification with the physical body and an attachment to worldly pleasures.
This attachment to bodily pleasures causes individuals to cause suffering to others, forgetting that all beings are equal and that suffering is universally disliked.
The primary objective of spiritual practice (sadhana) is to remove these karmic obscurations.

The Goal of Sadhana: Universal Welfare and Self-Realization:

True happiness (shrey) arises from the welfare of all beings; causing suffering to others leads only to misery.
When the karmic veils are removed, the soul becomes pure, holy, and radiant. At this stage, the influence of worldly pleasures and pains diminishes.
Even after the main karmic veils are removed, the soul must continue to experience the residual lifespan, name, lineage, and sensation karma associated with the current physical existence. However, with the removal of their obscuring influence, these karmas no longer bind the soul.
The ultimate aim of human life is to cultivate equanimity (samabhav) towards all beings and strive for the welfare of everyone, not just oneself. This is considered complete development, leading to the soul's liberation (siddha).
In this liberated state, the individual merges with the collective consciousness. Actions are performed without attachment, with constant mindfulness, thus preventing further karmic bondage. The sentiment of "seeing the self in all beings" (Atmavats sarvabhuteshu) is fully realized.

The Karmic Veils and Their Impact:

Learned individuals describe the karmic obscurations as those that cover knowledge (jnana) and perception (darshan), namely Mohaniya (delusion) and Antaraya (obstruction) karma.
These karmas cause the soul to forget its true nature, leading to ignorance. Ignorance prevents the recognition of truth and understanding of what actions are necessary for one's welfare. Even when the right path is known, one may be unable to follow it.
Therefore, the practice of sadhana involves removing existing karmic obscurations and preventing new ones from accumulating.

Practices for Purifying the Mind, Speech, and Body:

Restraining the Mind: It is essential for a practitioner (sadhak) to control their mind, speech, and body from negativity. The mind is never idle; it is always engaged in some thought. The sadhak abandons thoughts of ill-will towards others. They wish well for those who help them, recognizing that any perceived ill-doing by others is likely due to ignorance. The ignorant should be treated with compassion. Those who contribute to the cutting of karmic bonds are seen as benefactors. This equanimity is achieved through a balanced perspective. If the mind harbors thoughts of harming others due to selfishness or other reasons, the sadhak strives to curb them, knowing that negativity first takes hold in the mind before manifesting in actions. Therefore, one must be vigilant in diverting the mind from negative subjects.
Restraining Speech: Similar to thoughts, the sadhak also practices restraint in speech. They do not utter words that cause harm or misfortune to others. Their language is truthful, measured, beneficial, and pleasant. They strive to ensure that their words do not cause distress or unhappiness to anyone.
Restraining the Body: Just as with thoughts and speech, the sadhak ensures their actions do not cause harm or misfortune to others. Every action is performed with extreme caution. Their deeds not only avoid causing harm but also contribute to the well-being of others.

The "Ten Virtues" (Dash Dharma) and Their Significance:

The text mentions that engaging in good actions (satpravritti) without attachment is a natural and virtuous inclination, referred to as the "Ten Virtues" in Jainism.
Practicing virtues like forgiveness (kshama) is crucial. While it's easy to behave well with those who have good relations, true forgiveness is demonstrated when, despite provocations, insults, or anger-inducing situations, one maintains inner equanimity and a focus on the soul.
Forgiveness is the yardstick by which one measures self-control. Ego (ahankar) is a major obstacle to practicing forgiveness and is the root cause of most conflicts.
The sadhak must abandon both external and internal ego and cultivate humility and gentleness. The text questions the basis for ego, as physical strength, intellect, knowledge, and wealth are all fleeting and insignificant in the face of worldly forces. True wise individuals are always humble.
However, without sincerity, humility can become hypocrisy. Therefore, honesty and straightforwardness (arjav) are necessary to unify thoughts, speech, and actions. What is thought should be spoken and acted upon.

Detachment (Anasakti) and Purity (Shaucha):

Even engaging in good actions without attachment (anasakti) is essential for progress. Attachment to good deeds can become a burden or a cause for bondage. As the wise say, "Do good deeds and forget them."
A sadhak should cultivate a detached, desireless, and untainted (nirlep) attitude. This is called purity (shaucha).

The Pursuit of Truth (Satya) and Self-Control (Sanyam):

Progress in sadhana is impossible without a clear purpose. The underlying purpose of sadhana is the search for truth.
Truth is broader than just speaking truthfully; it also involves speaking what is true, beneficial, and desirable.
When different perspectives on truth arise, one should seek to understand the reasons for the divergence and try to comprehend the other's viewpoint. Incomplete understanding can arise from a lack of a holistic perspective.
Therefore, a seeker of truth must be persistent, open-minded, and patient. They should not rush to judgments or impose their own conclusions on others.
Truth does not infringe upon the freedom of others. Even amidst differing ideologies, one can maintain a sense of kinship and love towards others.
A sadhak can remain firm in their own beliefs while being generous towards others. However, this kind of adherence to truth is impossible without self-control (sanyam).
Therefore, self-control is essential for the sadhak, ensuring that their actions do not cause suffering to others. This involves controlling the senses and the mind.

Renunciation (Tyaga) and Non-Possession (Akinchan):

Pursuing physical pleasures makes self-development impossible, hence the necessity of self-control in a sadhak's life.
For those who wish to develop themselves, the significance of vows (vrata) and disciplines (niyam) is paramount. Giving up negative habits and firmly resolving to adopt positive ones is very helpful.
However, renunciation is not possible without contentment. Therefore, adopting a state of non-possession (akinchan vritti) is essential. This is only achievable through limiting possessions.
All saints assert that greed destroys all virtues. Development is impossible without non-possession.
Limiting possessions or cultivating non-possession is possible only by being absorbed in the soul (atmacharya). When one is engrossed in the soul, they can attain the art of experiencing bliss, making the renunciation of external possessions possible, as no one can live without some form of happiness.
The question arises whether this happiness should be sought from external material objects or from the soul. Those with experience state that spiritual happiness is superior and more enduring than material pleasures, and therefore one should strive to attain it.
True Brahmacharya (celibacy) is absorption in the soul (atmāramaṇa).

Austerities (Tapa) for Inner Purification:

Tapasya (austerities) holds an important place in Jain spiritual practice. Its objective is to bring the body under control and purify the mind.
Tapasya should not be interpreted as mere physical hardship. Only that which enhances the happiness of the body and mind is considered helpful in sadhana.
Tapasya is divided into two categories:
- External Tapasya (Bahya Tapas): Fasting (anashan), reducing intake (unodarta), vow-based restriction of food (vritti parisankhyan), renunciation of palatable foods (ras parityag), solitude in sleeping and sitting (vivikt shayyasana), and mortification of the body (kayaklesh).
- Internal Tapasya (Abhyantara Tapas): Repentance (prayashchitta), humility/respect (vinaya), service (seva paricharya), self-study (swadhyay), detachment (vyutsarg), and meditation (dhyana).

Conclusion:

When a sadhak practices with unwavering diligence (apramatta) and a pure mind, they reach their ultimate goal. The Jain path expects the sadhak to strive to their utmost ability.