Jain Sadhna Ka Rahasya

Here's a comprehensive summary of the Jain text "Jain Sadhna Ka Rahasya" by Jamnalal Jain:

The book "Jain Sadhna Ka Rahasya" (The Secret of Jain Sadhana) by Jamnalal Jain explores the profound and multifaceted nature of spiritual practice within Jainism. The author defines Sadhana as a process of thought and social conduct or religious discipline aimed at enriching one's personality.

The Foundation of Sadhana: The Body and Life's Dynamism

The text emphasizes that the body is the primary and fundamental basis for a meaningful personality. From birth until death, the body is constantly active, influenced by environment and developing along with mental and intellectual growth. This continuous process of adaptation and activity is itself a form of Sadhana. Life is dynamic, and our needs evolve with it. Initially limited in childhood, needs expand as we gain self-awareness. Even seemingly simple actions like eating, sleeping, and walking become subject to a personal code of conduct influenced by tradition, upbringing, social etiquette, and law.

Distinguishing Human Sadhana from Animal Instincts

The author differentiates human Sadhana from the instinctive behaviors of animals. While trained animals in circuses can exhibit controlled behavior, it's limited. Humans, however, are characterized by continuous development in every inclination, action, and emotion, accumulating vast knowledge and science.

The Three Dimensions of Sadhana

Jain Sadhana is categorized into three interconnected dimensions:

• Physical Sadhana (Bhautik Sadhana): This encompasses everything related to body structure and preservation, including to some extent, purification. It involves efforts to fulfill needs and engage in consumption.
• Moral Sadhana (Naitik Sadhana): This dimension extends beyond the individual to society. It involves living harmoniously with others, fulfilling social duties and responsibilities, and exhibiting generosity, gentleness, and humility. Adherence to social norms and laws is crucial. This also involves sacrifice for family, community, and nation, as personal growth is dependent on societal contributions. Practices like the five vows (Ahimsa, etc.) and sentiments like Maitri (friendship) are instruments of moral Sadhana.
• Spiritual Sadhana (Adhyatmik Sadhana): This is the highest stage, transcending physical and social limitations. It aims to achieve a state where attachment and agitation cease. The goal is self-purification through body purification, utilizing practices like Asana, Dhyana (meditation), and Pranayama to overcome mental and physical afflictions. Those who practice this are called ascetics or monks. Their conduct is meticulous, focusing on establishing a sense of self with all living beings and nature. This involves detachment from one's own body and recognizing the presence of the divine within all creation. This path is subtle, difficult, and requires constant practice due to the risk of falling.

The Unique Path of Jain Sadhana

While all religions value spiritual Sadhana, Jainism's approach is distinct.

• Philosophical Foundation: Jain Sadhana is fundamentally rooted in a philosophical worldview that differs from Vedic traditions.
• Unity of Philosophy, Knowledge, and Conduct: Jainism emphasizes the unity of philosophy (Darshan), knowledge (Gyan), and conduct (Charitra), whereas Vedic traditions focus on karma, devotion, and knowledge.
• Goal of Supreme Self-Realization: The ultimate goal of Jain Sadhana is the attainment of the Supreme Self (Paramatma-pad), in contrast to Vedic Sadhana's aim of merging with the Supreme Being (Paramatma).
• Critique of Ritualism: Jain thinkers strongly opposed the ritualistic stagnation found in Vedic practices. They rejected actions like growing matted hair, bathing in rivers, performing Shraddha, offering libations, fasting and donating during eclipses, and wearing the sacred thread as integral to Sadhana, thereby initiating a significant revolution in spiritual practice.

Vitaragta and the Concept of Bahiratman

Jain Sadhana progresses towards Vitaragta (detachment). Material comforts and external prosperity hold no intrinsic value. Those who identify with worldly dualities like happiness/unhappiness, king/beggar, beauty/ugliness, or wealth/poverty are considered Bahiratman (outer-self) in Jainism. A Bahiratman is driven by delusion, lives in ignorance, and lacks true self-awareness. They are described as intoxicated by the elixir of delusion, knowing yet not understanding, seeing yet not perceiving.

Transformation from Bahiratman to Nirgranth

Through the grace of a Guru, the Bahiratman gains knowledge of their true existence and the transient nature of the world. This realization leads to detachment and introspection. External possessions appear as illusion and deceit. Such an individual becomes Nirgranth (unbound), shedding all attachments and finding deformity even in external beauty. They remember their luminous soul, develop discrimination, and become their own light.

The Role of Practices and the Importance of Inner Purity

While Jain Sadhana has methods and practices, these are merely means to an end. The ultimate achievement lies beyond all methods. Practices serve as guides to avoid deviation and misdirection. The author questions whether materiality can be transformed into spirituality. While renouncing the material world is not difficult, it can lead to losing the thread of Sadhana.

• Victory over the Senses: Scriptures offer various methods to conquer the five senses, often suggesting renunciation. While important for initial practice, these become secondary later. True Sadhana involves non-evasion and not projecting oneself as extraordinary.
• Spiritual View of Material Possessions: A true seeker views material possessions with a spiritual perspective. The analogy of an artist finding divinity in a stone particle is used. When actions are performed with the entire self, and selfishness dissolves, actions become akarma (non-action).
• The Example of the Bee: The Jain ascetic tradition maintains constant contact with the householder community, receiving sustenance from them while remaining detached. The bee, which collects nectar from flowers as needed, is presented as an ideal example of the Jain ascetic's conduct.
• Karma Theory: Jainism's karma theory is a philosophical conclusion based on right faith, right knowledge, and right conduct. The goal is to purify consciousness by eradicating inertness and bringing inert things to life through one's consciousness, establishing equanimity.

Rejecting Meaningless Practices and the Supremacy of Equanimity

Jain acharyas did not attribute importance to futile Sadhana designed to impress or create miracles, which they termed "lokāiṣaṇā" (desire for worldly recognition) and "kaṣāya" (passions). The only worthwhile Sadhana is one that restrains attachment and aversion.

The ultimate Sadhana is equanimity towards all beings. While relative or conditioned Sadhana can lead to yogic powers, heavenly pleasures, or even unparalleled bliss, unagitated happiness is only achieved in a state of equanimity. Moksha (liberation) is ultimately freedom from all desires.

Self-Contemplation and Universal Well-being

Contemplating one's own soul is not selfishness. The soul's power is limitless and its light is universal. The principle "He who knows one knows all" signifies that self-knowledge leads to understanding the universe. However, humans often fail to know themselves despite adopting various disguises. Their focus remains outward, observing the changing scenes of the world, which is an illusion. Understanding Maya requires self-knowledge.

The Journey of Liberation

Jain scriptures contain stories that illustrate the arduous journey of liberation, marked by falls, stumbles, and immersion in oceans of suffering. While temporary celestial pleasures may be experienced, these are obstacles on the path. Liberation is achieved by transcending these difficulties. When the individual sheds the ego, relinquishes the sense of doership, and becomes one with the "all," they enter the realm of immortality.

Behavioral and Essential Sadhana

Jain Sadhana is twofold: behavioral (vyavahar) and essential (nishchay). This duality also manifests in the lay follower (shravak) and the ascetic (shraman) paths.

• Shravak Sadhana: While primarily behavioral, the shravak's vision remains focused on the essential goal. Their behavioral Sadhana, though seemingly limited to food, conduct, and major vows, is intertwined with worldly concerns. However, this ethical character is revolutionary in redirecting a life burdened by ancient karmic imprints and misconceptions. The ethical code for shravaks is unique. While appearing moral outwardly, its roots run deep, possessing the potential for immense growth. Unlike superficial moral teachings for social etiquette, Jain ethical codes aim for self-purification.
• Shraman Sadhana: When the shravak's Sadhana reaches a point of self-purification, their consciousness becomes stable, and they become Param (Nirgranth) – not merely in physical nakedness, but embracing the vastness of the universe. Living in the world, they are not of the world. Ascetics adhere to 27 virtues, contemplate twelve principles, follow ten virtues, guard their mind, speech, and body, and practice five careful observances in daily activities. This meticulous practice is rare elsewhere.

The Philosophical Underpinning of Jain Sadhana

A core element of Jain Sadhana is its philosophical understanding of reality, including the nine and seven tattvas (essentials) and the six substances. This philosophical knowledge forms the foundation upon which the edifice of Sadhana is built. The text argues that Sadhana based solely on moral teachings or rituals can lead to austerity and tolerance but keeps the ultimate goal unclear. In Jainism, the picture of the goal remains clear, and Sadhana is oriented around it.

The Twelve Types of Austerities (Tapas)

Jain sadhaks practice twelve types of austerities, divided into six external and six internal.

• External Austerities: Involve fasting, eating less, limiting food intake, abstaining from certain tastes, and controlling the body to curb desires.
• Internal Austerities: Involve engaging in knowledge, meditation, reading, and contemplation.

These austerities are psychologically valuable, not for impressing others, but for making the body light, agile, and victorious over afflictions. They are not displayed outwardly. Like the sun, these austerities illuminate the sadhak and the environment, keeping the body-lamp burning and offering its essence to the world.

No Age Limit for Sadhana

Jain Sadhana has no age restrictions. The awakening of knowledge and the stirrings of renunciation are the triggers for embarking on the spiritual path. Numerous examples exist of young individuals becoming enlightened. True knowledge is spiritual energy, not mere book learning. A young person can become an ascetic, while an elder can remain trapped in the web of illusion. The text critiques the Ashrama system (stages of life) as a crude framework that can hinder spiritual progress, contrasting it with the Jain vow of Brahmacharya, which, once accepted, is inviolable and leads towards Yoga.

Sadhana as Easiness and Naturalness

The field of Sadhana is as vast as the infinite sky. The more one explores, the more limited one feels. Even after a lifetime of practice, the vastness remains untouched. The text highlights the subtle practices involved even in the simple act of obtaining food for ascetics, as described in the Ācārāṅga Sūtra, emphasizing its connection to Ahimsā. The text questions our lack of awareness regarding the intricate workings of our senses and even basic biological processes like breathing.

The Power of Resolve and the True Nature of Sadhana

Taking a step towards Sadhana means resolving, concentrating, and focusing all energies for the seed of achievement to sprout and grow into a mighty tree, overcoming all obstacles. True fulfillment is the fruit of resolved endeavor, the freedom of the seed. The consciousness within our body holds universal power, neither trivial nor small.

The Body as a Vessel for Sadhana

While detachment from the body is necessary, animosity towards it is inappropriate. Those who see Sadhana in self-torment merely carry a burden. While specific postures, diets, attire, and practices might be useful in certain contexts, they can lead to a breakdown of naturalness and a disconnect from universal nature. The author quotes Kabir on "Sahaj Samadhi" (effortless meditation) and posits that achieving naturalness is the most difficult aspect of life. Drawing a straight line on a blank slate is hard, and life is full of curves. Eliminating these curves is achieving naturalness.

Becoming a Shraman, Not Just a Laborer

The text emphasizes that Sadhana should not be a burden. Carrying the weight of Sadhana makes one a laborer, not an ascetic (shraman). The natural and effortless functioning of body parts, the gradual transition from youth to old age – these processes occur without conscious effort. Therefore, Sadhana should be towards naturalness, simplicity, and becoming unburdened. This allows the body to become a luminous lamp of the soul, leading to the ultimate realization of the spirit.

Accepting the World with Joy

The book concludes with Rabindranath Tagore's insights: the world is a gift of joy, and we must accept it into our hearts. We are often preoccupied with accumulating power and competing for worldly resources, overlooking the true value of the world. Our desires and indulgences cheapen it, reducing it to a mere means of fulfillment. Like a child tearing book pages, we find joy in the process without understanding the knowledge. The true essence of the world remains a mystery to us.

The Analogy of the Kite

The final thought uses the analogy of a kite: the more string it is given, the higher it flies. Similarly, human desires and passions grow with indulgence. Pulling the string of the kite of desire controls it. Desires also flourish in favorable environments, much like a kite flying in the wind.