Practical Dharma - Book Summary

This comprehensive summary aims to capture the essence of Champat Rai Jain's "The Practical Dharma," a seminal work that delves into the practical application of Jain philosophy for spiritual realization. The book serves as a companion to his earlier work, "The Key of Knowledge," focusing on the scientific and methodical approach to self-realization as taught by the Tirthamkaras.

Core Philosophy: The Triple Jewel and the Law of Cause and Effect

The foundational principle of Jainism, as presented in the book, is the Triple Jewel: Right Belief, Right Knowledge, and Right Conduct. The author emphasizes that the successful achievement of any goal, including spiritual liberation (Moksha), hinges on the scientific validity of the means employed. This is intrinsically linked to the universal Law of Cause and Effect. Jainism posits that this law operates not only in the material world but also in the spiritual realm, providing a rational basis for spiritual progress. Disregarding this law leads to confusion, disappointment, and suffering.

The Seven Tattvas (Essentials)

To understand the path to liberation, one must comprehend the seven fundamental realities (Tattvas) of Jainism:

Jiva (Soul): The intelligent, conscious substance, the true self, which is inherently pure, possesses infinite knowledge, perception, power, and bliss.
Ajiva (Non-Soul): Matter and other non-intelligent substances that constitute the universe.
Asrava (Influx): The inflow of karmic matter into the soul, driven by passions, desires, and activities.
Bandha (Bondage): The fusion of karmic matter with the soul, which obscures its natural qualities and binds it to the cycle of birth and death.
Samvara (Stopping): The process of checking the inflow of new karmic matter.
Nirjara (Shedding): The gradual removal and destruction of accumulated karmic matter.
Moksha (Liberation): The ultimate state of perfect freedom, characterized by the soul's complete detachment from all karmic matter and the manifestation of its inherent divine qualities.

The Nature of Karma and Bondage

The book elaborates on the concept of Karma, defining it not as a moralistic judgment but as a subtle form of matter that adheres to the soul due to its actions and mental states. This karmic matter, particularly the karmic body (kārmāņa śarīra), acts as an invisible prison, shaping the soul's experiences and dictating its rebirths. Bondage arises from the fusion of this matter with the soul, leading to a suppression of its natural attributes.

Jainism scientifically explains transmigration through the karmic body, which accompanies the soul through its various incarnations. The author refutes the idea of creation from nothingness, asserting the eternal nature of substances. He also criticizes the notion of an external creator god, arguing that the universe operates through the inherent laws of nature and the interaction of substances, including the mechanical operation of karma.

Asrava: The Inflow of Karmic Matter

Asrava is the crucial first step in the process of bondage. It occurs through the interaction of the soul with matter, facilitated by the senses, mind, and speech. Even virtuous actions, if performed with attachment, can lead to Asrava, though the consequences may be pleasant. The author details the five primary causes of Asrava:

Mithyatva (Wrong Belief): Holding incorrect views about reality.
Avirati (Moral Failings): Lack of control over senses and desires.
Pramada (Negligence): Carelessness and lack of vigilance.
Kashaya (Passions): Anger, pride, deceit, and greed.
Yogas (Channels of Inflow): Mental activity, speech, and bodily actions.

Bandha: The Fusion and its Consequences

Bandha is the consequence of Asrava, leading to the formation of a compound personality where the soul's attributes are veiled. The book meticulously details the eight categories of karmas (Jñānāvaraṇīya, Darśanāvaraṇīya, Vedanīya, Mohanīya, Āyuḥ, Nāma, Gotra, and Antarāya), describing their specific natures and the myriad prakṛitis (energies) within them that influence every aspect of existence, from knowledge and perception to lifespan, physical form, social status, and even the ability to act. The Ghātiya karmas (knowledge-obstructing, perception-obstructing, deluding, and power-interfering) are identified as the primary obstacles to liberation.

Samvara: The Cessation of Inflow

Samvara is the active process of halting the influx of karmic matter. This is achieved through:

Gupti (Control): Restraining mind, speech, and body.
Samiti (Carefulness): Vigilance in actions like walking, speaking, eating, handling objects, and disposing of waste.
Dasa-lakshaṇa Dharma: The ten virtues: forgiveness, humility, honesty, truthfulness, purity, mercy, asceticism, renunciation, non-greed, and chastity.
Twelve Bhāvanās (Meditations): Reflecting on the transient nature of things, self-reliance, the suffering of the cycle of birth and death, singularity, otherness, impurity, Asrava, Samvara, Nirjara, the universe, the rarity of human birth, and the importance of Dharma.
Endurance of Twenty-two Hardships (Pariṣaha): Tolerating hunger, thirst, cold, heat, etc., with equanimity.
Right Conduct: Encompassing spiritual purity and the observance of vows (Ahimsa, truthfulness, non-stealing, celibacy, and non-possession).

Nirjara: The Removal of Accumulated Karma

Nirjara involves the elimination of karma. This occurs in two ways:

Savipāka Nirjara: The natural exhaustion of karma as it ripens.
Avipāka Nirjara: Active removal through personal effort, primarily through Tapa (Asceticism).

Tapa is divided into external (bodily austerities like fasting, limited eating, living in solitude) and internal (mental practices like penance, humility, service to the virtuous, self-study, discrimination between soul and body, and meditation). Dhyana (Meditation), particularly Sukla Dhyana (pure contemplation), is identified as the direct cause of liberation. The book details the rigorous training of laymen and ascetics, emphasizing the importance of vows and the gradual progression towards renunciation and self-realization.

Moksha: The Attainment of Liberation

Moksha is the ultimate goal, achieved through intense and dedicated practice of the preceding principles. It is a state of complete freedom from the cycle of birth and death, characterized by the manifestation of the soul's inherent divine attributes. The author stresses that Moksha is a scientific process achievable through self-effort, not through divine grace or external intervention. The path to Moksha is outlined through fourteen stages (Guṇasthānas), each representing a progressive state of spiritual development and the gradual destruction or quiescence of karmic energies.

Dharma in Practice: Living the Path

The final chapter, "Dharma in Practice," underscores that Jainism aims not to create dependents but to elevate individuals to the status of "Gods themselves," possessing omniscience, bliss, and perfect freedom. Dharma is presented as the intrinsic nature of the soul, and its practice involves cultivating virtues, adhering to vows, and understanding the tattvas. The book strongly advocates for early spiritual education, disciplined living, and associating with spiritually uplifting individuals to foster progress on the path. It emphasizes that genuine spiritual attainment requires self-effort and the diligent application of Jain principles in daily life, with wealth and worldly possessions serving as tools rather than ends in themselves.

In essence, "The Practical Dharma" offers a systematic, scientific, and deeply practical guide to achieving spiritual liberation according to Jain philosophy, highlighting the interconnectedness of belief, knowledge, conduct, and the meticulous process of purifying the soul from karmic impurities.