Jivan Me Sanyam Ka Mahattva - Book Summary

Here's a comprehensive summary of the Jain text "Jivan me Sanyam ka Mahattva" by Darbarilal Kothiya, based on the provided PDF pages:

The book "Jivan me Sanyam ka Mahattva" (The Importance of Restraint in Life) by Darbarilal Kothiya emphasizes that restraint (Sanyam) is essential for a happy human life and liberation from the cycle of suffering. The author argues that the world is inherently filled with suffering, and humans exacerbate this by creating endless desires and passions (Vasanas).

The Nature of Desires and Suffering:

Insatiable Desires: Desires are depicted as an ever-growing, insatiable hunger. As soon as one desire is fulfilled, another arises, creating an endless chain. The text quotes a scholar from "Atmanushasan" stating that human desires are like a vast pit, and the entire visible universe is merely an atom within it, making their fulfillment impossible. The desire for everything in the world by everyone is inherently contradictory.
The Root of Suffering: All sorrows, pains, illnesses, and afflictions in life stem from desires and lack of restraint (Asanyam). If desires were absent, suffering would cease.
Indriya-Asanyam (Lack of Sensory Restraint): The text defines Indriya-Asanyam as the unrestrained indulgence of the senses and mind in their respective objects of pleasure. This lack of control leads individuals to commit harmful acts, compromises their true nature, and plunges them into deep suffering. It is identified as the cause of endless cycles of rebirth.

The Path to Happiness and Liberation:

Overcoming Desires: To achieve a happy and peaceful life, it is imperative to eradicate these "demonic" desires. The text uses analogies like "if the bamboo is gone, the flute won't play" and "if the root is destroyed, how will the sprout grow" to illustrate that eliminating the source of desire will eliminate suffering.
Contentment and Inner Wealth: When desires are relinquished voluntarily, one experiences contentment and happiness, avoiding the pain of loss and dissatisfaction that comes from pursuing fleeting external pleasures. The text states that when desires are abandoned, the efforts and anxieties associated with their pursuit disappear. True wealth lies within the self, in the manifestation of infinite knowledge, perception, and bliss, which are naturally present in the soul.
Peace and Liberation (Moksha): The state of agitation (Akulta) is the cause of unrest and continuous suffering. When this agitation ceases, complete peace and bliss (Nirakulta) are attained, which is the state of Moksha (liberation). The text quotes Pandit Daulatramji, saying that true happiness is without agitation, and since Moksha is free from agitation, one should strive for it.
Asakti (Attachment) as the Cause of Bondage: Attachment (Asakti) to worldly pleasures is the root cause of bondage. Liberation (Mukti) is defined as detachment (Virakta) from these pleasures. The example of Emperor Bharat, who achieved omniscience shortly after renouncing his vast kingdom, illustrates that attachment, not actions themselves, is the cause of bondage. A person with right faith (Samyagdrishti) performs actions without attachment, while one with wrong faith (Mithyadrushti) performs them with attachment, leading to different karmic consequences.

Methods of Cultivating Restraint:

Controlling the Mind: The text acknowledges that eradicating desires is a challenging task, akin to taming a wild elephant. However, it offers practical methods for controlling the mind and senses.
Mastery over the Mind and Senses: The key to conquering desires is to gain mastery over the mind and senses. When the mind is controlled, the senses naturally follow.
Cultivating Good Thoughts: The simplest way to control the mind is to prevent the arising of negative thoughts and cultivate positive ones. When negative thoughts emerge, they should be countered with discretion and self-reflection, recognizing them as enemies of the soul.
Mahatma Gandhi's Analogy: The text highlights Mahatma Gandhi's powerful analogy of the Mahabharata to illustrate the inner struggle. He visualized the body as the battlefield of Kurukshetra, the soul as Arjuna, evil thoughts as the Kauravas, good thoughts as the Pandavas, and pure knowledge as Krishna. When negative thoughts overpower positive ones, pure knowledge (Krishna) awakens the soul (Arjuna) to fight against the evil thoughts (Kauravas) and protect the good thoughts (Pandavas).
The Mind as the King: The mind is depicted as a king who commands the army of senses to engage in the battlefield of worldly pleasures, leading the soul (enemy) to defeat. The text quotes Devacharyas from "Aradhana Saar" emphasizing that controlling the mind is paramount, as the senses act under its direction. When the mind (king) is subdued, the senses (army) become inactive.
Destroying Karmic Bonds: When the senses are rendered inactive, all karmic bonds are destroyed. This leads to the soul regaining its rightful dominion (Moksha) and experiencing eternal, pure bliss. The text reinforces this by stating that if the root (mind) is destroyed, the branches (senses and desires) cannot sprout.
The Mind's Dual Role: The mind is the cause of both bondage and liberation. Controlling the mind's activities (Virodh) halts the influx of karma (Asrava), while its uncontrolled generation (Utpatti) leads to karmic bondage. Therefore, one's entire energy should be directed towards its restraint.
Achieving Omniscience: Jain philosophy asserts that through mental control, one can achieve immense benefits, including complete knowledge (Kevalgyan) and the transformation of the soul into the supreme self (Paramatma). The text quotes Devatacharya again, stating that when the mind's activity ceases, both virtuous and sinful influxes stop, old karma is destroyed, and Kevalgyan (omniscience) is revealed. The soul, freed from the house of the mind, sheds all karmic activities and becomes the supreme soul.

Testimonies of Modern Great Men:

The book concludes by presenting endorsements for restraint from prominent modern figures, including:

Sir Blead: Argues that the negative consequences of lack of restraint are well-known, while the negative consequences of restraint are merely imagined.
Sir James Prag: Believes that just as purity does not harm the soul, restraint does not harm the body. Sensory restraint is the highest conduct.
Dr. Verrier: Debunks the misconception that complete restraint is dangerous.
Sir Andrew Clarke: States that restraint is not detrimental; it strengthens and sharpens one's abilities. Lack of restraint leads to loss of self-control, laziness, and inherited diseases.
Mr. Gabriel Seales: Points out that our pursuit of freedom is often a slavery to the senses, which we don't resist because we don't feel the suffering. He asserts that the future belongs to those who exercise restraint.
Mahatma Gandhi: A strong advocate of sensory control, Gandhi believed that a restrained and religious life provides the strength for true restraint and the ardent desire for God-realization. He claimed that with thought and wisdom, restraint is achievable without significant difficulty. He shared his personal transformation from being overcome by lust to seeing women as sisters or daughters, offering hope for even the most fallen individuals. He emphasized that humans are not animals and are meant to walk with their heads held high.
Bureau: Stresses that peace lies in restraint, while lack of restraint is a home for the great enemy of unrest. The unrestrained are slaves to their senses, and each fulfilled desire becomes another link in the chain of their slavery. The best course is to cultivate noble thoughts and practice restraint in all actions.

The author concludes by reiterating that lack of sensory restraint leads to various calamities, while conquering it opens the path to prosperity and health. The choice of path rests with the individual.