Jain Sadhna Ka Rahasya - Book Summary

Here's a comprehensive summary of the Jain text "Jain Sadhna ka Rahasya" by Jamnalal Jain, based on the provided pages:

The book "Jain Sadhna ka Rahasya" (The Secret of Jain Spiritual Practice) by Jamnalal Jain explores the profound meaning and multifaceted nature of spiritual practice, particularly within the Jain tradition. The author begins by defining "Sadhna" (spiritual practice) as a process of thought and social conduct or religious discipline aimed at making one's personality meaningful and fulfilling.

The Body as the Foundation of Sadhana: The text emphasizes that the body is the primary and fundamental basis for the meaningfulness of personality. Even without actively pursuing spiritual knowledge or practices, it is essential to maintain, strengthen, and utilize the body. This inherent care of the body, from birth until death, is itself a form of Sadhana. As individuals grow, their needs and activities evolve, leading to the development of conduct codes for everyday actions like eating, sleeping, and interacting. These codes, influenced by tradition, upbringing, social behavior, etiquette, and law, are ways of making life meaningful.

Distinguishing Human Sadhana from Animal Instinct: The author contrasts human Sadhana with the natural instincts of animals and birds. While animals act on instinct, their behavior doesn't evolve. Trained animals in circuses can be said to exhibit a form of Sadhana within their limitations. However, humans, as evolving beings, possess boundless potential for growth in every action, thought, and feeling, accumulating vast knowledge and science.

The Role of Religion in Human Potential: Various religions have illuminated different dimensions of personality fulfillment by focusing on the development of human potential. Religious leaders and experienced individuals have offered insights into thousands of practices, from daily routines to self-realization or the attainment of the Supreme Soul, elevating even the smallest actions into Sadhana by imbuing them with a religious spirit. This elevates the dignity of actions and fosters consciousness in interactions, much like an artist infusing life into a sculpture.

Life Itself as Sadhana: The text posits that human life in its entirety is Sadhana. Each life is unique, and so is Sadhana, which takes on infinite forms. Even seemingly similar daily actions vary from person to person and from day to day, preventing stagnation and ensuring the continued flow of knowledge and inner light.

Three Levels of Sadhana: Jain Sadhana is categorized into three interconnected levels:

Physical Sadhana: This encompasses all practices related to bodily structure, life preservation, and even a degree of bodily purification. It includes efforts to fulfill needs and engage in consumption.
Moral Sadhana: This expands beyond the individual to encompass society. It involves living harmoniously with others, fulfilling social duties, practicing generosity, helpfulness, and humility, and adhering to social norms and laws. This level requires sacrifice for family, community, and nation, as personal growth is dependent on societal contributions. Practices like the five vows (Ahimsa, etc.) and cultivating feelings of friendship are part of moral Sadhana.
Spiritual Sadhana: This transcends physical and social limitations, leading to a state free from attachment and agitation. The goal is self-purification through mental and physical discipline, employing practices like Asanas, meditation, and Pranayama, alongside introspection of one's existence. Those who engage in this are called Sadhus, Sanyasis, or Shramanas, with a distinct code of conduct characterized by extreme caution and a focus on establishing a sense of self with all living beings and nature. This subtle and difficult path carries the risk of slipping despite constant practice.

Divergent Paths of Sadhana: While all religions value spiritual Sadhana, their paths and methods differ. When the ultimate goal is obscured and the methods become paramount, practices can become rigid. The text highlights the distinctiveness of Vedic, Jain, and Buddhist traditions in India. The Vedic tradition's openness to incorporating evolving trends allowed for diverse paths to spiritual fulfillment. Jain Sadhana, however, has a philosophical foundation that is fundamentally different from Vedic practices.

Jain Sadhana: Philosophy, Knowledge, and Conduct: While the Vedic tradition built its Sadhana on action, devotion, and knowledge, Jainism emphasizes the unity of philosophy, knowledge, and conduct. The Jain goal is the attainment of the "Paramatma-pad" (the state of the Supreme Soul), in contrast to the Vedic aim of merging with the Supreme Being. Jain scholars vehemently opposed the rigid rituals of the Vedic tradition, rejecting practices like growing matted hair, bathing in rivers, performing Shraddhas, offering oblations, observing fasts during eclipses, or wearing the sacred thread as essential to Sadhana.

Detachment and the Jain Path: Jain Sadhana progresses towards "Veetaragata" (detachment from passions and worldly desires). Material comforts and external prosperity hold no significance. Those who identify with worldly states like happiness/sorrow, royalty/poverty, beauty/ugliness, or wealth/poverty are considered "Bahiratmas" (external souls) in Jainism. Bahiratmas are engrossed in delusion and live in ignorance of their true self. Through the grace of a Guru, the Bahiratma realizes the value of their existence and the impermanence of the world, leading to detachment and introspection. This transforms them into "Nirgranthas" (unbound beings), seeing disfigurement in all external beauty and remembering their radiant soul. They awaken to self-discrimination and become their own light.

Methods vs. Goal: While Jain Sadhana has methods, these are merely tools. The ultimate goal is achieved beyond all methods. Methods serve as guidelines to avoid deviation and falling astray, offering lessons learned from experienced practitioners.

Transmuting Materiality into Spirituality: The text questions whether materiality can be transmuted into spirituality. It's not difficult to condemn materiality and retreat to the wilderness, but this can lead to losing the essence of Sadhana. While scriptures offer ways to conquer the senses and suggest renouncing home, the author notes that these are primarily for initial practice. True Sadhana involves not escaping but integrating, not appearing unusual or special. A true practitioner views material possessions with detachment and uses them spiritually. The author reiterates the artist's perspective: even a small particle of stone is part of their divine feeling. When actions are performed with the entire self, and self-interest disappears, the action itself becomes "Akarm" (non-action).

The Importance of Pure Mind: Citing Yogindradeva's verse from "Paramatma Prakash," the text states: "O soul, be happy wherever you are, and do as you please, but until the mind is pure, liberation will not be achieved."

The Unique Jain Shraman Tradition: The Jain Shraman tradition is unique in its continuous interaction with householders, receiving daily sustenance, yet remaining detached from worldly aspirations and practicing "Bhramari Vritti" (like a bee collecting nectar). The bee's life of collecting only the required pollen from a flower serves as an ideal example for the conduct of Jain Shramanas.

The Jain Doctrine of Karma: Jain philosophy has its own doctrine of Karma, unrelated to fate or duty. It's a philosophical conclusion where individuals achieve their goal through balanced Sadhana on the path of right faith, right knowledge, and right conduct. They don't renounce for the sake of renunciation or accept for the sake of acceptance. The aim is to eliminate all inertia and lifelessness from consciousness, or to enliven lifelessness with one's consciousness and energy, establishing equanimity.

Rejection of Empty Practices: Jain acharyas did not value futile Sadhana. They considered practices that attract people with miracles (walking on water, moving walls, making stars appear, manifesting objects, predicting the future, reading minds, jumping into fire, self-mutilation) as "Lokaishana" (desire for worldly praise) and "Kashaya" (passions). True Sadhana is that which renounces attachment and aversion. Pandit Daulatramji is quoted: "Attachment (Raga) forever burns, so seek the nectar of equanimity. You have long indulged in sense-pleasures and passions; now relinquish them and seek your true self." The paramount Sadhana is to maintain equanimity towards all living beings. Relative or desirous Sadhana may lead to yogic powers, heavenly abodes, or even extraordinary pleasures, but true, untroubled happiness is found only in a state of equanimity. Liberation, ultimately, is freedom from desires.

Focusing on the Self: The text concludes this section with the essence of "Chhahdala": "The hundred thousand words of truth are this: bring it to your heart with conviction. Leave all worldly entanglements and meditate on your own self." Meditating on one's own soul is not selfishness, as the soul's power is infinite and its light permeates the universe. The text emphasizes that knowing oneself is the key to knowing the universe, as all power resides within one soul. However, people often fail to know themselves, preoccupied with external, ever-changing phenomena, which is an illusion. To understand Maya, knowing oneself is crucial.

The Twofold Nature of Jain Sadhana: Jain Sadhana is described as twofold: "Vyavahar" (practical) and "Nishchay" (absolute/essential). This is further divided into the Sadhana of the Shravak (householder) and the Shraman (ascetic). While the Shravak's Sadhana is primarily practical, their vision is focused on the ultimate absolute goal. The Shravak's practice complements the Nishchay, eventually leading them to renounce external attachments and turn inwards towards the Shraman path. The Shravak progresses through eleven stages, and while their practical Sadhana might be limited to diet and gross vows, their conduct is a revolutionary step in guiding a life affected by ancient passions and ignorance. The Jain ethical code for Shravakas is unique, appearing moral on the surface but having deep roots with the potential for great growth. Unlike superficial moral teachings that merely offer a mask of ethics, the Jain vows are for self-purification, initiating change from the moment they are accepted, even partially.

The Ultimate State of the Shraman: When the Shravak's Sadhana reaches the point of self-purification, their consciousness becomes stable, and they become "Param (Nirgranth)." Nirgranth is not merely about physical nudity but about being clothed in the vastness of directions, becoming one with the world without belonging to it. Jain scriptures prescribe 27 fundamental vows (Mulgunas) for Shramanas, contemplation of twelve reflections (Anuprekshas), observance of ten virtues, and careful adherence to five restraints (Samitis) in actions like walking, speaking, eating, and drinking. This practice is considered rare elsewhere.

The Foundation of Jain Philosophy: This Sadhana is underpinned by a philosophical element that keeps the practitioner focused on the goal. The Jain understanding of the universe based on nine and seven principles and six fundamental substances is its unique contribution. The entire edifice of Sadhana is built upon this philosophical knowledge. The text argues that Sadhana based solely on moral teachings or rituals can make one ascetic and tolerant, but the ultimate goal remains unclear. In Jainism, the picture of the ultimate goal is clear to the practitioner, and their Sadhana revolves around it.

The Twelve Types of Tapas (Austerities): Jain practitioners also perform austerities. The twelve types of Tapas are divided into six external and six internal. External austerities involve fasting, eating less, accepting limited food, giving up certain tastes, or controlling the body to curb desires. Internal austerities involve engaging in knowledge, meditation, reading, and contemplation. These austerities are psychologically valuable, free from external harshness, the desire for fame through miracles, or futility. They aim to make the body light and free from blemishes, not to torture it. These inner austerities are not displayed externally. Just as the sun illuminates the world with its rays and provides life, these twelve austerities allow the practitioner to experience inner radiance, illuminating the atmosphere. These austerities keep the "body-lamp" burning, its emission of light spreading a ray into the entire environment.

No Age Limit for Sadhana: Jain Sadhana has no age restrictions. As soon as knowledge dawns and renunciation arises in human consciousness, one embarks on the path of Sadhana. Many young individuals have become wise and saints. Knowledge is spiritual energy, not something confined to books. Kabir is quoted saying, "The world has died reading books; no one became a Pandit." A youth can become a Shraman, while an elder can remain entangled in the web of illusion. The text refers to the story of Muni Anathi from the Uttaradhyayan Sutra as a symbolic representation. Numerous tales of young ascetics renouncing their homes for the forest are found in Jain scriptures. The concept of dividing life into four stages with established arrangements is not conducive to the path of knowledge or Sadhana; it's a general framework that disregards human knowledge and power. The prescribed Brahmacharya (celibacy) period of 25 years in the Vedic system leads to later indulgence, whereas in Jain Sadhana, the vow of Brahmacharya, once accepted, is unbreakable and leads towards "Yoga" (union).

Life as Continuous Youth: Quoting Rabindranath Tagore, the text portrays life as an "immortal youth" that detests anything hindering its progress. Life, like the waves of a river, touches its banks not to be bound but to feel its infinite path open towards the sea. Life is a poem that does not silence itself within the rigid discipline of meter but rather expresses its inner freedom and equality.

The Infinite Nature of Sadhana: The field of Sadhana is as vast and infinite as the sky. As one progresses in any area, they realize their own limitations. Despite lifelong immersion, it feels like only a speck of the infinite has been touched. We speak constantly but remain largely unfamiliar with the true meaning and dignity of speech. The ancient Jain text, the Acharya Sutra, describes the dietary practices of monks as a form of Sadhana from the perspective of non-violence. Despite using our senses and body parts continuously, we remain unaware of their true utility. Even the most fundamental processes like breathing are unknown. Knowing this is Sadhana.

The Power of Resolution: Taking a step towards Sadhana means making a resolution, concentrating, and focusing all powers so that the seed of achievement can sprout, break through obstacles, and grow into a large tree. Resolution-driven accomplishment is the fruit of Sadhana, the freedom of the seed. The consciousness pervading our body holds universal power, not inferior to the universe itself. The drop is small but not different from the ocean.

The Body as the Base: The body is the fundamental basis of any type of Sadhana. Sadhana bears fruit with the body's help. Sadhana strengthens the body, and the body's strength brings radiance to consciousness. When the soul is radiant, the body becomes the abode of the Supreme. Attachment to the body is not necessary, but hostility towards it is also inappropriate. Those who see Sadhana in harming the body merely carry a burden.

Beyond Specific Methods: Specific states, postures, diets, lifestyles, attire, exercises, prayers, and meditations are often called Sadhana. While these may be useful in certain circumstances, they can lead to breaking one's natural flow, preventing unity with nature. Kabir's concept of "Sahaj Samadhi" (effortless absorption) is mentioned, suggesting that being natural in life is incredibly difficult. Following difficult paths is easier than drawing a perfectly straight line on a blank slate. Life is full of curves; removing these curves is naturalness. It is not difficult to bow before an idol in a temple, but it is hard to consider the natural act of sleeping as a form of prayer to the Lord. To establish oneness with the world or merge into it, one's role should be like the flow of a river towards the sea, or a sprout naturally growing into a tree. Carrying the burden of Sadhana makes one a laborer, not a Shraman. The body's parts function naturally without conscious effort. The text concludes that Sadhana should be about naturalness, straightness, being unburdened, and thus, the body, illuminated by the soul's lamp, can lead us to the ultimate realization of the soul.

Accepting the World as a Gift of Joy: The book ends with Tagore's words: "The question is, how do we accept the world, which is a complete gift of joy? Do we give it a place in our heart's temple where we install our immortal deities? Generally, we are eager to accumulate more and more power by using the world's forces. We spend our lives competing to get as much as possible from the inexhaustible stores of the world. Is this the goal of our lives? Our mind is engrossed in the thought of consuming the world – hence we fail to recognize its true value. We cheapen it with our desires and luxurious pursuits, and in the end, we consider it merely a means for our own fulfillment, like a foolish child who tears pages from books and delights in it, finding joy in nature's unraveling. Its true value remains a mystery to us, just as the knowledge of a book is to a child playing with its pages."

In essence, "Jain Sadhna ka Rahasya" emphasizes that Sadhana is a lifelong, multifaceted journey of self-improvement, rooted in the fundamental care of the body, guided by philosophical understanding, and ultimately leading to detachment, self-realization, and equanimity towards all existence.