Kashay Samikshan

Here's a comprehensive summary of the Jain text "Kashay Samikshan" by Shantilal Jaroli, based on the provided pages:

The book, "Kashay Samikshan" (Review of Passions), by Shantilal Jaroli, emphasizes that the primary cause of karmic bondage is raag (attachment) and dwesh (aversion). The author, drawing upon the insights of Acharya Shri Nanesh, a proponent of "Samikshan Dhyan" (Review Meditation), states that reviewing and rectifying these passions is crucial for spiritual progress. Modern science also acknowledges that endocrine glands are the origin of our tendencies; as their secretions vary, so do our emotions, and ultimately, our nature. Refining one's nature necessitates a thorough review of mental tendencies and passions.

The text highlights that these passions are the root of many sins, including violence, falsehood, theft, unchastity, and acquisitiveness. Quoting the Uttaradhyayan Sutra, it compares kashay (passions) to fire, and shruta (knowledge), sheel (virtue), and tapa (penance) to water that extinguishes this fire.

The term "kashay" itself is defined as that which "kashyati" (pollutes) the soul moment by moment. The origin of kashays is categorized into four types:

1. Aatmapratishthit: Arising from one's own faults.
2. Parabhavapratishthit: Arising due to others.
3. Tadubhavapratishthit: Arising from a combination of one's own and others' faults.
4. Apratishthit: Arising without any apparent cause.

The four main kashays are krodh (anger), maan (pride/ego), maya (deceit), and lobh (greed). These are further divided into sixteen sub-types based on their intensity and duration: Anantanubandhi (bound for infinite duration), Apratyakhyani (preventing partial renunciation), Pratyakhyani (preventing full renunciation), and Sanjvalan (simmering). The text uses vivid analogies to describe the intensity of these, such as anger being like cracks in a mountain (Anantanubandhi), a dry pond's fissures (Apratyakhyani), a line of sand (Pratyakhyani), and a line of water (Sanjvalan). Similar analogies are used for maan, maya, and lobh.

The book states that the intensity of alpha waves experienced during an experience corresponds to the type of kashay binding us: Anantanubandhi leads to hellish realms, Apratyakhyani to the animal realm, Pratyakhyani to the human realm, and Sanjvalan to the celestial realms.

The core of the book is the methodology of "Kashay Samikshan" (Review of Passions) through meditation. This process involves introspectively examining the causes and consequences of each passion to gain control over them.

1. Krodh (Anger):

• Described as a primary kashay present in everyone to varying degrees.
• Called a "volcano" that erupts across countless lifetimes.
• Anger destroys truth, virtue, and humility.
• Psychologically, it's a contagious "germ" that pollutes oneself and the environment.
• Physically, it stems from imbalances in endocrine secretions, particularly the adrenal glands.
• Causes of anger include: actions against one's wishes, unfulfilled desires, imbalance of bodily humors (pitta, kapha), non-vegetarian diet, mental imbalance, lack of tolerance, stubbornness, adverse circumstances.
• Consequences of anger are severe for both the individual and their surroundings, causing physical ailments (breathing issues, peptic ulcers, heart disease, high blood pressure, headaches, migraines, cholesterol increase, digestive problems, glandular imbalance), mental disturbances (restlessness, volatility, decline in mental faculties like memory and imagination), and spiritual harm (negative emotions, reduced creativity, bondage of negative karma, stunted spiritual growth).
• Samikshan Dhyan for Krodh: By observing anger as a detached witness ("krodh dansi"), one can analyze its triggers and ultimately transcend it. This allows one to see the true nature of the stimulus without reacting.

2. Maan (Pride/Ego):

• The second step in kashay review, following anger.
• It's a distorted mental state that corrupts the natural purity of the soul.
• Ego arises from the accumulation of karmic particles that distort our inherent consciousness.
• Pride blocks further spiritual development.
• It's a "sweet poison" that pollutes body and soul subtly.
• Pride is often disguised as self-respect. While anger is compared to a scorpion's sting, pride is likened to a snakebite – more dangerous.
• Types of pride include pride in beauty, birth, lineage, wealth, strength, position, reputation, knowledge, and even asceticism.
• Samikshan Dhyan for Maan: Cultivating an inner vision that observes both external and internal elements, including one's own ego. True self-awareness ("abhiman" or self-respect) becomes apparent when ego is shed. This requires diligent, humble, and continuous practice.

3. Maya (Deceit):

• Represents the crookedness and deception within the inner life, trapping consciousness in a web of illusion.
• Maya creates illusion and confusion, making the unreal seem real.
• It's a force that generates delusion, making the soul perceive illusions as reality.
• The mind and senses are its manifestations.
• Maya can make the impossible seem possible, but knowledge dispels it.
• It's like a magic trick that loses its power once understood.
• Maya is the source of attachment to worldly illusions, veiling truth and presenting falsehood as truth. It makes sorrow appear as happiness and the non-self as the self. It's like mistaking a rope in the dark for a snake.
• Maya prevents the soul from observing vows as it necessitates a detachment from these illusions.
• It leads to disgrace in this life and suffering in the next.
• Maya can be overcome by embracing truthfulness (rijuta) and simplicity (saralta).
• Samikshan Dhyan for Maya: Reflecting on how much of one's life is spent on external adornments and illusions. True joy is not found in external things. Without reviewing and understanding Maya, life's true image cannot emerge. Detaching from worldly illusions through equanimity helps control Maya.

4. Lobh (Greed):

• The text quotes "Lobho sarvavinashano," meaning greed destroys all virtues.
• Greed is an obstacle on the path to liberation.
• It's like a fire that grows with more fuel; similarly, greed increases with the accumulation of material possessions.
• Even with immense wealth, a greedy person will desire more.
• Greed disregards all relationships (parents, children, siblings, masters, friends) and can lead to unethical actions like false testimony or misappropriation of wealth.
• The desire for more than one needs is greed. Even "subtle greed" in matters of religion can lead to ruin.
• Samikshan Dhyan for Lobh: By engaging wholeheartedly in self-purification through meditation, one can dismantle and destroy greed. The text suggests that more greed is found in the wealthy than the poor.

Conclusion:

The book concludes by emphasizing that through "Samikshan Dhyan" and a "Samikshan Drishti" (reviewing vision), individuals can:

• Achieve freedom from kashays and live a peaceful life.
• Reduce stress.
• Transform from an external-oriented being (bahiratma) to an internal-oriented being (antaratma), and ultimately to the divine (paramatma).
• Create a grand and divine present and future life.
• The power to become divine resides within every aspiring soul, and the path to it is illuminated by this reviewing meditation and vision. This is presented as an indisputable and eternal truth.