Nam Sadhna Ka Manovaigyanik Vivechan

Here's a comprehensive summary of the provided Jain text, "Nam Sadhna ka Manovaigyanik Vivechan" (Psychological Analysis of Nam Sadhana) by Dr. A.D. Batra:

The article, "Psychological Analysis of Nam Sadhana," by Dr. A.D. Batra, discusses the evolving perception of religious practices in the modern scientific era and explores the psychological underpinnings of "Nam Sadhana" (the practice of chanting or remembering a divine name).

The author begins by highlighting how scientific progress is influencing all aspects of life, including spirituality. Traditional, subjective beliefs are increasingly being replaced by objective, experimentally validated knowledge. In this context, even religious experiences and practices are expected to withstand scientific scrutiny.

Dr. Batra notes that religion and religious disposition are often considered private matters, making the psychological aspects of religious experience difficult to comprehend for outsiders. However, scholars, saints, and practitioners with a receptive and experimental mindset can gain a deeper understanding. He emphasizes the need for mental and physical readiness for practice and experimentation in understanding these phenomena.

The text then delves into "Nam Sadhana" as a significant component of religious and spiritual practices in Indian religions, particularly in devotional scriptures. While the life of the practitioner and the results of their sadhana are often the focus, the psychological process and effects of Nam Sadhana are rarely elaborated upon. The author points out that ancient scriptures contain controversial discussions regarding the impact of chanting, its veracity, and who can truly analyze it, leading to confusion and misconceptions.

A significant portion of the article addresses the disconnect between sadhana and ethical conduct. While practices like Yama, Niyama, Shama, Dama, Swadhyaya, and Sant Sang are mentioned, their interpretations have often become distorted and subjective due to a lack of standardized understanding. The author questions the possibility of imitation and the validity of universal rules versus exceptions.

Dr. Batra further questions the possibility and nature of spiritual experiences, asking if they are sense-based or transcendental and if comparative study is feasible. He suggests that the exchange of subjective experiences is often impossible, as posited by existentialist philosophers. The human tendency to seek generalization in experiences, coupled with a lack of self-belief, has led to the distortion and superficialization of religion. This, in turn, has resulted in the alienation of the younger generation, influenced by science, from religious practices and figures.

The author points out that human life is inherently social, with progress, development, and achievement being benchmarked through comparison. This competitive environment, while driving societal progress, has unfortunately infiltrated religious life and practices. Religion, being a personal experience, has little room for comparison, and any perceived similarities are often superficial. Dr. Batra criticizes those who, without genuine religious experience but holding positions of influence, have created an ostentatious, ritualistic edifice of religion in the name of societal order. This has done more harm than good. Individual freedom in religion has been curbed by society or lost through compromise. Ancient scriptures, he argues, use symbolic language and allow for individual freedom, with concepts like "Mitaahar" (moderate diet) and "Shaucha" (purity) having different meanings for different practitioners, and the individual, not society, determining their personal standards.

In the context of Nam Sadhana, the author states that the practice is meant to be undertaken according to individual desire and need, with freedom to choose the deity. External aspects like time, quantity, and place are considered superficial; emotion is paramount. The practitioner's inclination and physical limitations are respected. While guidance is helpful, the practitioner bears the ultimate responsibility. Concepts, willpower, and clear goals are more significant than external conditions, which are supportive but not indispensable.

The article laments that modern practitioners often get stuck on external elements like rosaries, places, times, gurus, and mantras. They attempt to create a spectacle based on alleged experiences of gurus, which is unsustainable and fades over time. Religion is a subject for study and practice requiring long-term, faithful effort, not shortcuts or compromises. The author notes the existence of practices like chanting for others and "Ram Naam banks," highlighting the extent of compromise in the name of society.

Dr. Batra concludes by reiterating that the detailed discussion is an experiential subject. He cites the "Navadha Bhakti" (nine types of devotion) from devotional scriptures as an excellent example of individual freedom and personal inclination. Nam Sadhana, he describes, is an accessible, appropriate, and unpretentious path that can lead to self-realization for those who have faith in themselves. The practitioner's attitude towards life, society, and the chosen deity can influence their social life. Concepts like coordination and surrender in devotion can sometimes lead to pessimism or fatalism.

However, in the path of sadhana, the practitioner develops gratitude towards life, the creator's plan, and society. Negative emotions like attachment, aversion, hatred, comparison, rejection, criticism, bitterness, and negativity are gradually destroyed. According to Narada Bhakti Sutras, the practitioner acts without expecting results, remains free from doubt, attains liberation, and helps liberate society. They live joyfully and are self-absorbed (not anti-social), content, and their hurriedness decreases. Their perspective on life changes, and in this state of bliss, "others" are naturally drawn to them. Comparison, competition, discrimination based on caste or gender become irrelevant. This, the author asserts, is true liberation. Daily activities like diet, clothing, and routine remain largely unchanged and are not inherently significant in themselves.