Manna Bhedo Ane Tene Vash Karvana Saral Upayo - Book Summary

Here's a comprehensive summary of the Jain text "Manna Bhedo ane Tene Vash Karvana Saral Upayo" (Types of the Mind and Simple Ways to Control It) by Punyavijay, based on the provided pages:

The book emphasizes that yoga is entirely dependent on the mind. Without understanding the states of the mind and elevating them, one cannot enter into yoga practice. Therefore, the text first outlines the different states of the mind and then presents methods useful for concentration, drawn from texts like Yoga Shastra.

The Four States of the Mind:

Viksiptha (Distracted): This mind is characterized by restlessness and constant wandering. It's the initial stage experienced by most beginners, where numerous distractions arise, and the mind refuses to settle. The text advises beginners not to get discouraged by this restlessness, but to persevere, as continued practice will eventually calm and bring this agitated mind under control.
Yatayat (Wavering/Coming and Going): After overcoming the Viksiptha state, one enters the Yatayat state. This mind settles for a brief moment, then drifts away with thoughts, only to be brought back by explanation and effort. This is an improvement over the first state, as there is a trace of happiness derived from the moments of stillness.
Shlishta (Attached/Clinging): This state is characterized by stability and enjoyment.
Sulin (Deeply Absorbed/Merged): This is the fourth state, described as unwavering and filled with supreme bliss. The names of these last two states directly reflect their qualities. The text states that these are the minds to be grasped and cherished.

The progression through these states leads to the ability to practice both salambana (supported) and niravalambana (unsupported) meditation, strengthening the practice.

Controlling the Mind:

The text stresses the importance of renouncing the fickleness of mind, speech, and body through great effort. The soul should be held steady and still for a long time, like a vessel filled with juice. This analogy highlights that the stability of the "container" (mind, speech, body) directly impacts what is contained (the soul). The text quotes Acharya Hemchandrasuriji, emphasizing that one must strive to prevent any disturbance in mind, speech, and body, as they form the basis for the soul.

Concentration (Ekagrata):

Definition: Concentration is the act of calming the mind's fluctuating states and firmly fixing it upon a single form or idea.
Challenge: Beginners find concentration the most challenging activity. It can seem arduous and painful, but it is the only path to purifying the soul. Therefore, strong effort is necessary to achieve concentration.
Method:
- Ignore distractions: Do not engage with or respond to thoughts that arise in the mind.
- Constant remembrance: Keep this practice in mind at all times. When no response is given to thoughts, the tendency to respond quiets down.
- Maintain stillness: Avoid letting thoughts arise, but also avoid actively pushing them away. Maintain a strong, calm stillness. This stillness should be so profound that the mind does not shift to other subjects without an external cause.
- Focus on a single object: Concentration involves fixing the mind on one form or idea. In reality, concentration doesn't stop the mind's activity but channels its entire energy in one direction, making it powerful like a focused river current, rather than a scattered one.

Stages of Concentration and Beyond:

Mūhurta of Concentration: When the mind can remain fully concentrated on an object for a muhurta (a period of time), concentration is achieved.
Releasing the Object: After achieving this, the object of thought should be released. The mind should be held without being directed towards any other contemplation.
Unmanifested State: In this state, the mind is not shaped by any particular form. It remains calm, like a lake without waves. This state is temporary.
Self-State (Svasvarupa): When the mind, which is a modification of the soul, is freed from its mental form, the soul remains in its own true nature.

Laya (Absorption) and Tattvajnan (True Knowledge):

Laya: This state of stillness and self-state is called Laya.
Tattvajnan: Prolonged experience in the Laya state leads to Tattvajnan (true knowledge or self-knowledge).
Acharya Hemchandrasuriji's Quote: The text quotes Acharya Hemchandrasuriji: "As long as there is even a trace of effort, as long as there is any Sankalpa (volitional thought), there is no attainment of Laya, let alone Tattvajnan." This means true knowledge and absorption are only possible when all volitional thoughts cease.

Methods for Concentration:

Concentration on an Image (Akriti):
- Devotees can easily concentrate on an object of reverence.
- The example given is concentrating on Lord Mahavir in his chudmastha state, meditating in the dense forests of Vaibharagiri near Rajgriha. Visualize the mountain, the dense trees, the sound of the river, and the serene environment.
- Then, visualize Lord Mahavir from his feet to his head, as a painter would. Imprint this image on the heart and stabilize the mind upon it.
- If the image of the physical form is difficult to visualize, concentrate on his idol or statue. This principle applies to any revered Tirthankara or Guru.
Concentration on a Virtue (Sadgun):
- One can concentrate on a single virtue. Through love for the virtue, the mind becomes aware and merges with it.
- The highest virtue is the concept of the soul itself. Steady the mind on its essential nature.
- Ultimately, concentration on a virtue leads to becoming that virtue.

Important Instructions for Concentration:

Don't get discouraged: When the supportive object of devotion or virtue fades away or the mind wanders, do not get disheartened.
Persistent Reinforcement: Repeatedly bring the mind back to the object of concentration.
Overcoming Wandering: If the mind wanders to other thoughts due to forgetfulness, trace its path back through the sequence of thoughts and gently bring it back to the original object of concentration. This practice strengthens the ability to control the wandering mind.

Considering Multiple Thoughts (Anēk Vichar-kram):

For those who find concentration difficult, engaging in various thoughts can be a tool. However, this is not true concentration because it requires the mind to take on multiple forms.
This method is easier than fixing the mind on one image, and practitioners can gradually progress towards concentration.

Mentoring the Mind:

Vigilance: Be vigilant about the thoughts that arise in the mind.
Firm Resolve: Continuously maintain a firm decision: "I will not allow unwholesome thoughts to enter my mind."
Immediate Removal and Replacement: If unwholesome thoughts slip in, immediately remove them and replace them with good thoughts.
Self-Correction: Through this practice, the mind will become so obedient that it will naturally generate good thoughts and discard bad ones. The thoughts we repeatedly encourage are the ones that manifest.
Choice of Thoughts: Decide which thoughts to entertain and which to discard. The mind will naturally do this when it becomes strong through concentration.

Fighting Unwholesome Thoughts:

Displace, Don't Fight: Instead of directly battling unwholesome thoughts, cultivate wholesome thoughts. Wholesome thoughts leave no room for their opposites.
Attraction to Wholesomeness: As the mind is drawn towards good thoughts (by not responding to bad ones), it becomes less receptive to bad thoughts.
Replacing Negative with Positive: If an unpleasant thought about someone arises, focus on their positive qualities or good deeds. If you are troubled by worry, consider the root cause of the worry and the situation of those affected by it, or recall great souls who overcame similar worries. This will bring peace.
Dispassion (Viraga): If attachment to the body or other things arises, contemplate their origin and ultimate end. This will transform attachment into dispassion.
Mantra Repetition: If a particular type of bad thought forcefully enters the mind, memorize a relevant sutra (saying) or pad (verse) that represents the opposite sentiment and repeat it frequently. This will help the bad thoughts cease.

Cultivating Good Thoughts:

Morning Practice: After waking up, strengthen the mind with the best thoughts. Train the mind as you wish it to behave.
Chanting: Slowly recite uplifting verses or hymns. While reciting, fully engage the mind in them, becoming one with the words without distraction. This imprints the mind with positive tendencies.
Automatic Recitation: When your mind is engaged in other tasks, it will automatically repeat these verses. This keeps you imbued with auspicious feelings for a significant part of the day.

Developing Thought Power:

Practice is Key: The ability to think good thoughts develops through persistent and firm practice. Good thoughts grow with good thoughts, and bad thoughts with bad thoughts.
Nurturing Thoughts: The growth of the mind's flow depends on the abundance of thoughts, and the firmness of those thoughts depends on their quality.
Regular Contemplation: Those who wish to improve and develop their minds should regularly practice contemplation and focus on improving their mental faculties.
Reading and Reflecting: Read selected sentences from books written by great individuals on subjects you find inspiring (e.g., spiritual topics). Read them slowly and contemplate them with a focused and devoted mind for double the time spent reading.
Purpose of Reading: The purpose of reading is not to gain new ideas but to strengthen thought power.
Mental Stamina: Start with short reading sessions (e.g., 12 minutes), as longer sessions can be taxing initially. Consistent practice over months will lead to a noticeable increase in mental strength and the ability to generate new thoughts.

The Soul as the Source:

All thoughts originate from the soul. The powers latent within the soul manifest through thoughts.
Any disparity or deficiency observed in individuals who think extensively is not due to a lack of inherent power but due to the inappropriateness of the sadhana (means or practice). Those who obtain the right means and strive will be victorious.

Creating Favorable Circumstances:

Avoid Disruptions: Remove any circumstances that are unfavorable or disturbing to the mind. Create conducive situations.
Regularity is Crucial: For continuous progress, regular practice is essential. Missing one day of practice can cause as much harm as losing four days of practice. This regularity is less critical once mental stability is achieved.

The Disturbed State of Mind and its Remedy:

Chaotic Thoughts: People who do not cultivate their thought power experience many chaotic thoughts. They think aimlessly, without any purpose or clear motivation, like a wild person or an ignorant animal wandering haphazardly.
Lack of Awareness: Such thoughts are valueless, and their consequences are not understood. This state is called a "disturbed" or "chaotic" mind.
Mental Fatigue: This chaotic mental activity is more draining than physical exertion and can severely damage the "mental engine."
Causes: This mental chaos often stems from desires, cravings, fears, sorrows, or similar afflictions.
Education in Karma and Contentment: To escape this state, the mind should be taught to rely on the excellent principle of karma. Cultivate contentment by understanding that all events occur according to the law of karma. Nothing happens accidentally. What karma brings is what we receive.
Acceptance and Adaptation: If a loss is not destined by karma, no one can cause it. When suffering or pain arises from past karma, be prepared to bear it, accept it with peace, and adapt to it. Adhering to this principle will significantly reduce suffering and mental turmoil.
Contentment Calms: Regular practice of these thoughts can eliminate mental distraction, as contentment and strong mental peace transform distraction into happiness.

Mindful Action and Renunciation:

Mindful Contemplation and Voluntary Cessation: Contemplate with the mind and then voluntarily cease. This dual practice enhances mental strength.
Full Immersion: When contemplating, dedicate your entire mind and engage in the best thoughts.
Complete Cessation: Once contemplation is complete, completely withdraw. Do not let the mind wander aimlessly from one thought to another, like a boat crashing against rocks.

The Cost of Unnecessary Mental Activity:

Wasting Mental Energy: Just as a machine that runs without purpose wears out, the mind's invaluable structure, if kept in unnecessary motion, becomes worn out and can perish unexpectedly.

How to Cease Thought Activity:

Difficulty of Cessation: Ceasing thought activity is not easy; it is more difficult than engaging in thought.
Gradual Practice: Practice until it becomes firmly established.
Diverting Thoughts: When engaged in focused contemplation, set aside other thoughts. If other thoughts arise, immediately withdraw the mind.
Resolute Turning Away: If a thought forces itself into the mind, resolutely turn away from it. Do not respond; simply let it go.
Imagining Emptiness: If necessary, imagine emptiness (like the sky) to achieve peace. Strive to experience only stillness and darkness.
Persistence Leads to Ease: With persistent practice, cessation will become increasingly easier, leading to self-control and peace.

Shifting Focus for Mental Rest:

Sign of Progress: Withdrawing the mind from external activities is a sign of entering an excellent stage.
Simple Path to Peace: A simple way to bring peace to the mind is by changing the focus of thought. This is much easier than ceasing all thought activity.
Alternating Thought Streams: If one continuously contemplates a particular subject, engage in a completely different stream of thought for relaxation. For example, someone engaged in Dravyānuyog (philosophical contemplation) can switch to Kathānuyog (narrative discourses, like biographies of great souls) for a while.
Mental Recreation: This is similar to how practitioners engage in the contemplation of the twelve reflections (bhāvanā) after meditation. This switch to a different subject allows the tired or bored mind to find relaxation in a simpler subject.
Importance of Rest: Just as the body needs rest after exertion, the mind needs rest from the "exercise" of thought. Neglecting this rest can lead to mental paralysis and derangement, similar to physical ailments.
Ultimate Goals: Therefore, practitioners of thought processes should provide rest to their mind, brain, and body, ultimately aiming to achieve concentration and, through concentration, Laya and Tattvajnan.

Conclusion:

The book summarizes by stating that the collected information provides general guidance useful for achieving concentration and true knowledge. Sadhakas should improve their disturbed mental state, cultivate their thought power, practice generating good thoughts, focus on images or virtues, learn to become steady in one thought, and then strive for thoughtlessness. Ultimately, the goal is to attain the calm (subdued) state of Laya and Tattvajnan. Paying close attention to the instructions provided will naturally lead the seeker to understand the next steps in their spiritual journey.