Jap Sadhna Aur Manovigyan - Book Summary

Here's a comprehensive summary of the Jain text "Jap Sadhna aur Manovigyan" (Japa Sadhana and Psychology) by A.D. Batra, based on the provided pages:

The essay "Jap Sadhna aur Manovigyan" by Dr. A.D. Batra explores the practice of Japa (chanting or repetition of mantras/names) from a psychological perspective, situating it within the context of Indian religious and cultural traditions.

Core Argument:

The author argues that Japa, a prevalent practice across various religions, holds significant psychological benefits. While acknowledging the rich scriptural and traditional background of Japa in Indian religions, the essay aims to analyze its psychological impact on human life, rather than merely reiterating existing religious knowledge.

Japa Across Religions:

Batra highlights that Japa, in some form, is universally present. He points to the use of prayer beads like mala (in Hinduism), tasbih (in Islam), the Rosary (in Christianity), and chakras (in Tibet) as evidence of this common practice. The fundamental essence across these traditions is the regular and consistent utterance of a specific mantra or divine name.

Psychological Foundations of Japa:

The essay identifies three crucial psychological elements within Japa practice:

The Chanter's Emotion (Bhavana): The inner feeling and intention of the person performing Japa.
The Purpose (Hetu): The specific goal or intention behind the Japa.
Control over Physical and Mental States: The ability to manage one's bodily and mental condition to achieve the intended purpose.

Batra draws parallels with modern psychology, emphasizing that emotional states affect an individual's control over their body. He asserts that for any learning or focused activity, a calm and pure environment is necessary, just as students seek quiet spaces for study and people create pleasant atmospheres for dining. Similarly, for Japa and meditation, a conducive environment is essential.

The Importance of Physical and Mental States in Japa:

Posture (Asana): While traditional texts emphasize specific asanas (postures), the author clarifies that the core requirement is a stable and comfortable sitting position. Discomfort in the body (e.g., numbness, tension, digestive issues) can disrupt concentration and draw attention away from the mantra. Therefore, control over both external and internal bodily states is crucial for effective Japa. This control, with practice, should become natural.
Focus and Concentration: Once Japa begins, it's vital to withdraw attention from external distractions and bodily discomfort. This is why traditions often incorporate practices like using malas or specific seating arrangements.
Dietary Purity (Ahara-shuddhi): Though not explicitly detailed in these pages, the author indirectly mentions its implication in creating a conducive state for Japa.

The Nature of Mantras and Progress:

India's diverse tradition includes a wide variety of mantras, from seed syllables (bija aksharas) to hymns (stotras). While the scriptures describe potential positive and negative outcomes of chanting, Batra suggests that the ultimate aim of all Japa, particularly in its subtlest form, is inner peace. Terms like sahaj (natural), upanshu (whispered), swabhavik (inherent), and sakshibhav (witness consciousness) indicate stages of progress in the practitioner's journey. This progress aligns with the inherent human tendency towards self-centeredness, which Japa can help to refine by fostering a more expansive awareness.

Japa as a Process of Integration and Flow:

Repetition and Integration: Japa is defined as the repeated utterance of a word, letter, or mantra. This continuous and controlled repetition leads to a "flow-like transmission" within the body.
Psychological Application: Batra compares this to psychoanalytic techniques where patients are encouraged to focus their thoughts on their illness in a calm manner, thereby engaging in a similar process of concentrated thought.
Achieving Unity with the Mantra: Through continuous repetition, the practitioner strives to become one with the sentiment or meaning of the mantra, visualizing its essence. This can lead to a state of sakshibhav.
Maintaining the Flow: Practices like using malas or chanting aloud are designed to sustain the flow of the thought or mantra as much as possible. The will-power and emotion behind this flow are significant.

The True Significance of Japa:

Beyond Rituals: The author emphasizes that the tools of Japa, such as mala, japa (the act itself), and mantra, are all considered means (sadhan). Their importance is secondary to the feeling or emotion (bhavana) behind the Japa.
Critique of Superficial Practice: Citing the famous verse by Kabir, "माला फेरत जुग भया, फिरा न मन का फेर। कर का मनका छांडि दे, मन का मनका फेर।" (Turning the beads for ages, the mind's loop wasn't broken. Let go of the hand's beads, turn the mind's beads.), Batra highlights that the criticism is not against the act of Japa itself, but against its superficial or mechanical performance without true inner engagement.
Cultivating Inner Awareness: Japa is a crucial tool for maintaining inner awareness and progress towards one's goals. Its form can be adapted according to place, time, religion, and individual circumstances.
Scientific Validation: Batra mentions ongoing research in psychology labs to understand the effects of Japa and meditation on the body and intellect, including their impact on breathing, blood circulation, and digestion.
Therapeutic Potential: The state of relaxation achieved through Japa is vital for coping with stress-related illnesses. In today's competitive and tense environment, practical research into Japa is highly necessary.

Conclusion:

While the essay doesn't focus on disease eradication, Batra concludes that the ancient wisdom of Japa can be readily accepted and understood through the language of modern science and experimentation. He believes that this spiritual discipline has the potential to benefit everyone in society, making human life more purposeful for both the individual and the community.