Jivan Shilpanu Mukhya Sadhan

Here is a comprehensive summary in English of the provided Jain text, "Jivan Shilpanu Mukhya Sadhan" by Sukhlal Sanghavi:

Book Title: Jivan Shilpanu Mukhya Sadhan (The Primary Means of Sculpting Life) Author: Sukhlal Sanghavi Publisher: Z_Darshan_ane_Chintan_Part_2_004635.pdf Catalog Link: https://jainqq.org/explore/249154/1

This text, "The Primary Means of Sculpting Life," by Sukhlal Sanghavi, delves into the fundamental principles of personal growth and development, emphasizing the importance of a holistic approach to life.

The Nature of Life and the Goal of Sculpting It:

The author begins by asserting that life is not merely physical. It is deeper and subtler, encompassing the mental and, even more so, the spiritual. To "sculpt life" means to master its various crafts and intricacies. Sanghavi observes that people often focus on only one aspect of life, leading to an incomplete or distorted development.

The Role of Philosophy and Practical Application:

True knowledge, according to Sanghavi, comes from philosophical inquiry that touches upon all aspects of life. He acknowledges the diversity of philosophical thought and terminology, which can create an illusion of fundamental differences for the layperson. However, he proposes a practical solution: living according to one's internalized philosophical understanding. Those who honestly strive to live by their beliefs, regardless of the specific school of thought or terminology, ultimately arrive at a common ground of purity of life. This shared foundation transcends superficial differences in traditions, scriptures, external customs, and life practices.

The Interplay of Thought and Action:

Sanghavi emphasizes that purity of thought is achieved through action, and conversely, purity of action is achieved through thought. He clarifies that "action" here refers not just to observable outward behaviors but to deeply ingrained habits and virtuous conduct that become a part of one's very breath and are realized through self-awareness. Subtle and balanced thinking helps one recognize the limitations of conventional actions and motivates the desire to break free from them. This is why all religious traditions emphasize the equal importance of both knowledge and action. However, this knowledge must be of fundamental truths, not mere intellectual or scriptural understanding, and action must be the practice of integrating that knowledge into life. This integration, Sanghavi believes, is the essence of life sculpting.

Understanding Development:

The text then explores the concept of development, classifying it into two types: physical and mental. Physical development is observable in humans and animals alike, influenced by sustenance, environment, and the absence of fear. However, human physical development also requires mental discipline, intelligence, and restraint in the pursuit of external needs.

Mental development, unique to humans, is impossible without yoga (understood broadly as discipline and union). Even with great physical strength, true mental development is achieved only when the mind's trajectory is guided appropriately and consciously. Therefore, complete physical and mental development requires organized and awakened intelligence.

The Root of Development: Responsibility:

Sanghavi then probes the fundamental root of development, identifying responsibility as its primary seed. Mental development hinges on the full and aware potential of all its aspects. This potential is often suppressed by inertia, laziness, and ignorance (referred to as Rajas and Tamas qualities in Indian philosophy). When responsibility is absent, the mind's progress is stunted, and these negative qualities increase, leading to a confused and dull state of mind. Just as overloaded muscles fail to function effectively, a mind burdened by such states becomes passive and its innate thinking capacity becomes inactive. The absence of responsibility allows Rajas and Tamas to dominate. Therefore, responsibility is of paramount importance.

Types of Responsibility:

The text distinguishes between various types of responsibility:

• Attachment-driven responsibility: A young man feeling responsible for his beloved out of infatuation.
• Affection-driven responsibility: A mother fulfilling her duties towards her child out of love.
• Fear-driven responsibility: The collective duty to remain vigilant and protect oneself from danger, like a tiger in a forest at night.
• Other negative drivers: Greed, possessiveness, anger, envy, etc., all stemming from Rajasic and Tamasic tendencies.

Sanghavi clarifies that these types of responsibilities are limited, narrow, and temporary. They are not the primary means of development.

True Responsibility: The Experience of Life Force:

The truly developmental responsibility, according to Sanghavi, arises from a different source: the authentic experience of the life force. This responsibility is neither momentary nor narrow, nor is it tainted. It flows like a powerful, unstoppable river, without any trace of constraint or crookedness.

He contrasts responsibilities born from fleeting, limited, and impure emotions like infatuation, affection, and fear with the responsibility that emerges from a true understanding of the life force.

The Nature of Infatuation, Affection, and Fear:

• Infatuation (Moh): While it may involve pleasure, it is limited and unstable, filled with doubt, sorrow, and anxiety from beginning to end. If a more attractive or prosperous partner appears, the affection and responsibility can easily shift, demonstrating its transient nature.
• Affection (Sneh): A mother's love for her child is engrossing, but it's confined and unstable due to underlying attachment. If, for instance, her own child were to die and a destitute orphan came under her care, she might not experience the same depth of engagement in fulfilling duties towards the orphan. This suggests that the mother's giving was motivated by a limited attachment rather than pure, expansive affection. This unrefined affection is likened to partially digested food that spoils within, causing unease.
• Fear (Bhay): Building a hut for protection or training in combat for safety are driven by fear. However, once the object of fear is understood or no longer a threat, the motivation for these actions diminishes, even if the capacity for defense remains.

All these responsibilities are born from limited emotions and are incomplete, unstable, and impure.

The True Experience of Life Force:

The second type of feeling, the authentic experience of the life force, is eternal, boundless, and pure. It does not diminish once it arises, nor is it limited or impure.

The Components of Life Force:

The text then explores what constitutes this life force. It is not merely breath or prana, as life persists even when breath is consciously suspended during meditation. Therefore, the fundamental life-driving and supporting force must be something else. Spiritual seers have identified this as consciousness (Chetana). Consciousness is a stable, luminous force that retains some awareness of all physical, mental, and sensory activities. Our ability to be aware of our actions in any state is due to this consciousness. We can never cease to be conscious.

Along with consciousness, another power is intertwined: willpower (Sankalp). Consciousness needs willpower to translate understanding into action. Without it, understanding would be futile. Willpower mobilizes consciousness towards action. Just as an athlete gathers all their strength to jump, willpower is the force that prevents the dissipation of energy, directing it towards achieving a goal. This directed energy is akin to the "vigor" of consciousness.

Thus, the three primary components of life force are:

1. Consciousness (Chetana)
2. Willpower (Sankalp)
3. Vigor (Virya)

Every individual can experience these three powers through creative action. While we currently infer them, their true experience is distinct. Just as one can experience the existence of a wall by not denying it and then hitting it, we can experience the tripartite life force within us.

The Impact of Experiencing Life Force:

This experience of the life force fundamentally transforms one's perspective. It instills a new sense of responsibility and duty towards the world. The duty driven by attachment (Moh) is fragmented and incomplete. In contrast, duty inspired by the authentic experience of the life force is natural, sattvic (pure), unwavering, and unhindered. It is not defeated by Rajasic or Tamasic influences.

Examples of True Responsibility:

The text cites examples of individuals who embodied this true responsibility:

• Buddha and Mahavira: Undertook the responsibility of human upliftment.
• Socrates: Chose to face death rather than abandon his responsibility, even when he could have been saved by his disciples.
• Jesus: Accepted crucifixion for the responsibility of spreading his message of love.
• Mahatma Gandhi: Remained steadfast in his duties, undeterred by the superstitions of Brahmins or the violence of Muslims.

These individuals, like everyone else, were human, but their sense of responsibility was stable, expansive, and pure because it stemmed from the authentic experience of their life force.

Conclusion:

In conclusion, Sukhlal Sanghavi posits that responsibility born from the true experience of the life force is the primary means of development and the ultimate tool for sculpting one's life. This type of responsibility is pure, unwavering, and driven by an innate understanding of one's true potential and duty.