Sadhak Sadhna

Here is a comprehensive summary of the Jain text "Sadhak Sadhna" by Rasik Shah:

Book Title: Sadhak Sadhna (The Sadhak's Spiritual Practice) Author: Rasik Shah (Compiled by Bra. Ni. Shri Rasikbhai) Publisher: Raj Saubhag Satsang Mandal Saila Catalog Link: https://jainqq.org/explore/005962/1

Overall Purpose: "Sadhak Sadhna" is a compilation of essential advice and teachings for spiritual seekers (Sadhaks) on their journey of spiritual practice. The book aims to guide individuals towards spiritual progress by providing practical insights and principles derived from Jain philosophy. It emphasizes the importance of understanding and implementing these teachings in one's daily life to facilitate an easier and more effective path to spiritual realization.

Key Themes and Chapters/Sections:

The book covers a wide range of topics crucial for a Sadhak's development, including:

1. Factors of Sadhana (Page 6-7): This section outlines the six fundamental elements of spiritual practice: the object of worship (Aaradhya), the worship itself (Aaradhana), the instruments of worship (Aaradhana ke upkaran), the object of devotion (Upasya), the devotion itself (Upasana), and the devotee (Upasak). It elaborates on the importance of reverence towards Arihants, the rituals and effort in one's practice, maintaining a positive attitude towards worship tools, venerating one's Guru, and cultivating goodwill towards fellow practitioners.

2. Tolerating a Guru's Anger with Equanimity (Page 7): Enduring a Guru's displeasure with a calm and pleasant disposition is highlighted as a practice that cultivates humility, earns Guru's grace, destroys negative karma, brings one closer to omniscience, removes obstacles to finding a good Guru in future lives, helps in the partial destruction of knowledge-obscuring and deluding karmas, and prevents falling from one's vows.

3. Silence (Maun) (Page 7-8): Silence is presented as a vital aspect of spiritual practice for conserving and purifying energy. Excessive talking drains physical energy more than the loss of seven days of fasting. The proverb "There are nine virtues in silence" is emphasized, detailing benefits like avoiding offense, preventing slander and meaningless talk, protecting from falsehood, developing speech mastery, gaining favorable karma, spreading fame, avoiding the karma of becoming mute or stammering, not causing trouble to others, and avoiding disrespect towards elders. Silence also fosters interest in self-study.

4. Samadhi (Mental Equilibrium/Peace) (Page 8-9): To attain Samadhi, one must reflect on their own conduct. Key aspects include:

   • Asking for forgiveness for one's mistakes.
   • Accepting one's mistakes.
   • Ensuring mistakes are not repeated.
   • Behaving in a way that doesn't obstruct others' sadhana.
   • Helping others in their sadhana.
   • Cultivating the habit of tolerance.
   • Speaking beneficial and measured words. The causes of Samadhi are understanding karma science, patience, and pure punya (meritorious deeds). Different types of Samadhi are discussed: Vinay (humility/respect), Shrut (scriptural knowledge), Tap (austerities), and Achar (conduct).

5. Distinction between Scholars, Learned Persons, and the Truly Knowing (Page 10-11):

   • Scholars (Vidwan): Define or explain scriptural meanings, constantly study scriptures, can elaborate on texts, have sharp memories, are influenced by their internal passions, may be superficial students, can be selfish, are often in opposition to the divine, are objects of pity, focus on literal meanings, engage in debates, and possess knowledge of perishable meanings, relying solely on intellect.
   • Learned Persons (Pandit): Understand scriptural meanings through subtle intellect and clarification of doubts, study under a guide, possess depth, have sharp intellect, gain partial approval, are moderate, altruistic, generally near the divine, are objects of divine compassion, can compose scriptures, and assist others. They seek the essence of things and pursue contemplative knowledge.
   • The Truly Knowing (Gyani): Understand, accept, and live by the ultimate, deep, essential, and secret meanings of scriptures. They gain this knowledge through Guru's grace. They see scriptures transparently, possess self-experience filled with joy, attain the ultimate state, ultimate knowledge, and the ultimate Guru. They are empirical knowers, reveal the ultimate truth, are imbued with divinity, are recipients of divine grace, are living scriptures themselves, guide others towards self-experience, and understand the essential meaning of what to accept and reject. They aim for liberation by acquiring and imparting pure punya.

6. Guru-Disciple Relationship (Page 12-14): A true Guru selflessly desires the disciple's well-being and guides them appropriately. A true disciple is completely surrendered to the Guru, readily obeys their commands, and honestly confesses and rectifies their faults. Different types of disciples are described, from excellent to the worst, emphasizing the need to avoid the lower categories. The importance of cultivating the qualities of an excellent disciple for Guru's grace is stressed. Disciples are compared to fertile black soil that absorbs and yields good results, unlike stones or sand. True discipleship involves dedicating one's mind to the Guru. The Guru's strict words and rebukes should be accepted with pleasure for spiritual growth. Understanding the Guru's selfless intentions, generosity, and compassion is key. Surrendering the mind to the Guru leads to inner light, joy, enthusiasm for sadhana, and ultimately self-knowledge. The goal of a Sadhak is Samadhi, and adherence to the Guru's instructions is paramount to prevent falling into ego or attachment to specific practices.

7. Cultivating Devotion (Page 15): The text discusses the importance of maintaining devotion through all circumstances. It advises against breaking vows due to adverse situations, regret, ill will, loss of enthusiasm, or hearing harsh words. Instead, one should persevere in their devotion, rectify mistakes, and support others' spiritual efforts. Such conduct leads to faster spiritual progress.

8. Knowing Oneself (Page 16-17): A Sadhak should be mindful of their own feelings and avoid becoming easily offended or resentful. Keeping in mind those in greater difficulty helps maintain mental equanimity. Specific points to remember include:

   • Not feeling agitated about food or other needs.
   • Not developing a desire for honor or recognition.
   • Not feeling dejected about one's intellect, powers, or merits.
   • Striving to transcend identification with the body, name, and actions. The text differentiates between attachment to the inert (mithyatvi) and attachment to the conscious (samkiti, sanyami), and those who find joy in favorable external conditions versus those who remain joyful even in unfavorable ones.

9. Reverence for Guru's Teachings (Page 17-18): Genuine interest in the teachings of the Jin (Tirthankaras) and the Guru is crucial. Disregarding Guru's word in favor of scripture alone can increase worldly attachment. Treating Guru's words with respect, even when they seem unfavorable, is important. A strong belief that the Guru desires one's well-being facilitates receptivity to their teachings. The text highlights the danger of liking Guru's words only when they are favorable, during times of merit, health, happiness, intelligence, or when the Guru is praising one. Such conditional acceptance indicates self-interest or attachment, not true reverence.

10. Four Secrets to Attaining Samadhi (Page 18-19): Based on the Dashavaikalika Sutra, these are:

    • Listening to the Guru's beneficial teachings.
    • Accepting the Guru's beneficial teachings.
    • Admitting one's own mistakes.
    • Not becoming arrogant after correcting mistakes. These stages correspond to different levels of spiritual maturity: beginner (marganusari), one who has accepted the path (samkiti), one who controls themselves (sanyami), and one nearing liberation (vitragdasha). Examples of individuals who progressed or faltered at each stage are given.

11. Shaping the Sadhak's Life (Page 19-20): A Sadhak's life should be characterized by:

    • Simplicity and contentment in basic circumstances.
    • Avoiding actions that cause distress to the body or burden others.
    • Learning to manage with less, even when special needs arise.
    • Being careful not to become a false support for others.
    • Avoiding attachment and possessiveness towards anything.
    • Not praising or recommending the consumption of things after using them.
    • Repenting and not repeating mistakes if attachment forms. Focusing on self-improvement through self-study, meditation, and other practices is essential for spiritual advancement.

12. Sadhana (Practice) (Page 20-21): The Guru shows the path, but the responsibility for practice lies with the disciple. Sadhana is essentially the practice of Yoga, which involves detachment of the body and mind from worldly affairs. Detachment without Yoga is considered weak. True sadhana is recognized when worldly thoughts do not arise during practice, the desire to enjoy worldly objects does not awaken, and enthusiasm for progress increases.

13. Qualifications for Self-Realization (Page 21-22): These include earnest desire (Mumukshutva), introversion (Antarmukhata), dispassion (Virakti), turning away from sins, right conduct and discretion, preferring the beneficial (Shreyas) over the pleasant (Preyas), control over senses and mind, purification of mind, the necessity of a Satguru, and the grace of the soul upon itself through discretion and dispassion.

14. The Mind – A Problem (Page 22-24): For successful sadhana, the mind should become like a wall, reflecting nothing from the external world, leading to Samadhi. It's crucial to avoid attraction to the opposite sex and to control the tongue's desire for taste. The mind should be like a camera for divine qualities, teachings, and virtuous people. The mind is a laboratory for shaping and improving oneself, and its weaknesses must be addressed. The text identifies nine weaknesses of the mind:

    • Quickly adopting negative traits observed in others.
    • Taking pleasure in observing weaknesses in others.
    • Finding flaws in others and engaging in criticism.
    • Losing enthusiasm due to unfavorable circumstances.
    • Finding ways to fulfill one's desires.
    • Failing to increase positive mental states, allowing them to diminish.
    • Sudden emotional fluctuations.
    • Mental disturbances leading to spiritual death.
    • Compromising with faults and struggling with hardship. Addressing these weaknesses through virtue, companionship with the virtuous, and self-reflection is vital for success in sadhana.

15. Faults and Their Consequences (Page 24-27): This extensive section lists numerous faults and the dire consequences faced by individuals, often illustrating them with examples from Jain scriptures and lives of renowned individuals. These faults include:

    • Being pleasure-seeking.
    • Attachment to food.
    • Focusing on sensual objects in solitude.
    • Misusing spiritual powers.
    • Pride based on lineage.
    • Showing off spiritual achievements.
    • Disrespecting the Guru.
    • Envy.
    • Intolerance.
    • Attachment to the opposite sex.
    • Cruel thoughts or intentions.
    • Stubbornness and wrong beliefs.
    • Rebellion against the Guru.
    • Demonstrating one's strength.
    • Dwelling on a negative past.
    • Dwelling on a positive past.
    • Suffering due to attachment to worldly matters.
    • Cruel intentions.
    • Pride and ego.
    • Dwelling on negative thoughts about others, leading to anger.
    • Desire for taste.
    • Unwillingness to admit fault and succumbing to anger.
    • Attachment to worldly life.
    • Disrespecting Guru's words.
    • Yearning for a certain aspect of another's appearance.
    • Greed for discipleship.
    • Mutual attachment.
    • Displaying physical strength. The text warns that even with severe austerities, a single mistake can lead to karmic downfall, emphasizing the need for constant vigilance.

16. Steps to Self-Development (Page 28-30): This section outlines six progressive steps towards self-realization:

    • Inquiry into the Self (Atma-swarup Jigyasa): The desire to know "Who am I?" and the nature of one's true self.
    • Knowledge of the Self (Atma-swarup Bodh): Understanding the distinction between the inert and the conscious self, dispelling illusions about the inert.
    • Interest in the Self (Atma-swarup Ruchi): Developing a detachment from inert objects and cultivating an interest in the true self.
    • Expectation of the Self (Atma-swarup Pratiksha): The longing and anticipation for the dissolution of faults and the manifestation of the faultless state.
    • Realization of the Self (Atma-swarup Pratiti): The direct experience and realization of the true self, which is the door to liberation.
    • Abidance in the Self (Atma-swarup Ramanta): Remaining absorbed in the self's intrinsic knowledge, perception, conduct, and bliss.

17. Discernment (Vivek) (Page 30-31): Discernment is presented as the king of virtues. It leads to the ability to discern the essence, acquire wisdom, practice dispassion, maintain equanimity, perform karma-neutralization, and balance the paths of general rules (Utsarg) and exceptions (Apavad). Discernment helps in understanding what is beneficial and acting accordingly.

18. Dispassion (Vairagya) and Right Knowledge (Samyak Gyan) (Page 31-32): Cultivating knowledge enhances pure perception and conduct. Knowledge alone is not enough; it must be accompanied by simplicity. Resisting attachment and aversion is key. If knowledge increases attachment and aversion, it becomes detrimental. The text emphasizes the importance of knowing what to reject and what to accept. Increasing internal dispassion leads to mental stability. Reducing desires, controlling the tendency to hoard, and avoiding excessive speech are beneficial. Dispassion is weakened by attachment and greed. Disrespecting the Guru is a major impediment. Cultivating dispassion requires avoiding gossip, self-praise, seeking truth in criticism, diligent effort, and staying within the realm of understanding.

19. Chain of Faults (Page 33-35): This section details numerous faults that hinder spiritual progress, such as laziness, laxity in practice, lack of enthusiasm, lack of reverence for fellow practitioners and the Dharma, decline in respect for the Guru, reduced joy in worship and service, incomplete observance of vows, weakened dispassion, and lack of steadfastness in adversity. It also lists faults like vanity, attachment to comfort, desire for praise, indulgence in gossip, dependence on favorable circumstances, excess sleep, laziness, carelessness, desire for fame, secrecy from the Guru, ego, being easily offended, disrespect, envy, blaming others, seeking service from others, dominating others, lying, doubting the Guru, intolerance, and faulty vision. These faults are categorized as leading to unfavorable karmic outcomes.

20. Fruits of Conduct (Page 34-35): Purity of conduct leads to purity of thought. The fruits of virtuous conduct (Achar) as described by the Tirthankaras are:

    • Anaasrav Bhav: Cessation of activities that attract new karma (e.g., stopping slander through self-study).
    • Samvar Bhav: Stopping the influx of karma (e.g., losing interest in gossip).
    • Nirjara Bhav: Liberation from existing karma, marked by mental peace. The text stresses that all actions should align with these principles, leading to the manifestation of these states.

21. Birth and Death as Blemishes (Page 35-37): Birth and death are considered blemishes on the soul, which in its true state is free from these. Blemishes are external (related to the body, senses, diseases, aging, death, caused by past karma) and internal (desires, passions, attachments, greed, caused by deluding karma). While external blemishes are influenced by karma, one has control over their reaction to them. Internal blemishes arise from karma, and by remaining vigilant, one can avoid creating new karma. Overcoming external blemishes requires enduring hardships, while overcoming internal blemishes requires introspection, dispassion, cultivating virtues, and remaining aware. Losing to external circumstances may lead to a lower birth, but succumbing to internal mental weaknesses can have even more prolonged negative consequences.

22. Obstacles and Facilitators in Sadhana (Page 38-41):

    • Obstacles (Baadhak-Virodhak): Disrespecting fellow practitioners or the Guru, envying the virtuous, ego, rebellious attitude, arguing with the Guru, hypocrisy, carelessness in penance.
    • Facilitators (Aaradhak-Sadhak): Avoiding disrespect, striving for good and abandoning bad, accepting the Guru's rebukes with pleasure, maintaining mental equanimity, engaging in beneficial practices, enduring anger and insults with happiness (to gain forgiveness and humility), and continuously striving for progress without complacency. The text defines several concepts: Vikatha (meaningless talk), Aalas (laziness), Vibhusha (showy behavior), Sadhak (one who is adorned by virtue and humility), restraint over senses and matter, discernment, true self-study, true repentance, humility, true knowledge, righteous contemplation, meditation, beneficial aids, austerities, detachment from the body, practicing according to one's capacity, and service with reverence.

23. Misuse of Efforts in Sadhana (Page 43-44): The text warns against misusing spiritual efforts and lists detrimental tendencies:

    • Excessive interest in food, weakening interest in sadhana.
    • Excessive sleep, leading to laziness and reduced interest in self-study.
    • Desire for self-praise, destroying humility and fostering ego and envy.
    • Pleasure-seeking, hindering enthusiasm for service, adherence to rituals, and vigilance. Pleasure-seeking is highlighted as the most damaging, obstructing right faith and action, leading to attachment to worldly pleasures, and attracting negative karma. The benefits of Vayavachch (service to the deserving) are extensively listed, including immediate peace for others, strengthening reverence, reducing selfishness, receiving blessings, cultivating humility, breaking obstacles, and earning the karma for becoming a Tirthankara.

24. Awareness and its Direction (Page 45-46): Karma is bound through actions (Yogas) and awareness (Upyoga). Unfavorable karma arises from negative actions and awareness. If awareness remains pure even during unfavorable karmic fruition, it can lead to positive outcomes. Maintaining pure awareness is an internal matter, independent of external circumstances. The mind is accustomed to familiar paths and resists the spiritual path, which is new to it. Constant vigilance is needed to prevent the mind from creating obstacles. The mind's resistance to spiritual practice stems from its fear of losing its hold. The text emphasizes living in the present moment.

    • Living simply and without pretense makes life easy.
    • Creating complexity in life leads to fatigue and despair.
    • The desire for spiritual progress comes naturally from a deep yearning for inner virtues.
    • True understanding comes from the heart, not just the intellect.
    • Faith, enthusiasm, and eagerness are essential for sadhana.

25. Dharma vs. Sin (Page 47-48): The difference between starting Dharma and sin is significant. Dharma begins in the body, then moves to speech, and finally to the mind. Sin begins in the mind, then speech, and finally the body. The mind has the greatest power and scope for both virtue and vice. Therefore, sadhana must reach the mind, and the effort should be to eradicate sin from the mind. Negative mental states (Sanklesha) like resentment, harsh words, dwelling on the past or future anxieties, attachment to negative experiences, unforgotten insults, prolonged worry about health, self-interest, restlessness in adversity, avoidance of hardship, envy, desire to retort, finding pleasure in others' suffering, contempt for the proud, selfish behavior, hiding faults, and bias, can lead to complex karmic bonds. Breaking the attachment to Sanklesha is crucial for awakening true faith and achieving the ultimate goal.

26. Experience and Experiencers (Page 48-55): This section delves into the nature of the mind and the path to self-realization, quoting Shri Aurobindo on the characteristics of a liberated soul. It describes four states of the mind: agitated (Vikshipta), oscillating (Yatayat), steady (Shlishta), and absorbed (Sulil). The Sadhak progresses from an agitated mind to an oscillating one, then to a steady mind, and finally to an absorbed mind, leading to unattached meditation, equanimity, and ultimate bliss. The text emphasizes the role of the Satguru in guiding one towards this experience. It describes the outward-looking self (Bahiratman) and the inner self (Antaratman), and the ultimate divine self (Paramatma). The path to self-realization is through the Guru's grace and consistent effort. The mind, when undisturbed by external influences and desires, leads to the realization of the self. The state of "Amanskata" (mindlessness) is described as the ultimate state, freeing one from mental burdens and leading to unparalleled bliss.

27. The Importance of Analogy and Discernment (Page 56-59): The text continues by detailing the importance of correct understanding and practice. It highlights the need for honesty and clarity in admitting faults to the Guru, as deceit and hypocrisy poison the nectar of confession. Examples like Lakshmana Sadhvi illustrate the severe consequences of dishonesty. The concept of "Mamata" (possessiveness) is identified as a spiritual loss, weakening dispassion. The mind's tendency to resist restraint is compared to an elephant. The importance of observing the mind's fluctuations without judgment is stressed. The final section contains "Thought-Provoking Sayings," offering concise wisdom on various spiritual principles, such as the consequences of envying others' good deeds, the difficulty of maintaining equanimity, the impact of attachments, the benefits of virtuous conduct, the importance of protecting one's mental state, the role of the Guru, and the need to overcome the four enemies: senses, passions, negligence, and gossip.

Conclusion: "Sadhak Sadhna" is a practical guide for anyone serious about their spiritual journey within the Jain tradition. It provides a comprehensive framework for self-improvement, emphasizing the interconnectedness of knowledge, conduct, devotion to the Guru, mental discipline, and the diligent application of spiritual principles in daily life. The book serves as a constant reminder and guide for the Sadhak to remain vigilant, cultivate virtues, and progressively move towards liberation.