Sadhna Aur Seva Ka Saha Sambandh - Book Summary

Here's a comprehensive summary of the Jain text "Sadhna aur Seva ka Saha Sambandh" (The Interrelationship of Sadhana and Seva) by Sagarmal Jain, based on the provided pages:

The text argues for a deep and inseparable connection between sadhana (spiritual practice or discipline) and seva (service), asserting that they are not mutually exclusive but rather complementary and essential to each other.

Core Argument: The Interdependence of the Individual and Society

Sadhana is Personal, Seva is Social: The author begins by acknowledging the common perception that sadhana is primarily individual and seva is social. Sadhana relates to the self, making it personal, while seva involves interaction with others, making it social.
Jain Relativism (Syadvada): The foundational Jain principle of syadvada (relativism or conditioned predication) is invoked. Jain philosophy posits that neither the individual nor society can exist in isolation. The individual is a product of society, and society is comprised of individuals. This relationship is described as one where one cannot exist without the other.
The Illusion of Independence: Therefore, the idea that sadhana and seva are independent is challenged. If individuals and society are interdependent, then sadhana and seva must also be interdependent.

The Purpose of Sadhana and its Connection to Seva

Sadhana Connects to the Goal (Sadhya): Sadhana is defined as the process that connects the practitioner (sadhak) to their ultimate goal (sadhya). Without a sadhya, sadhana loses its meaning. The sadhya is paramount in sadhana.
The Nature of the Sadhya: The ultimate sadhya is described as achieving one's inherent infinite or complete nature. Individuals, though inherently infinite, become limited by their desires, attachments (mamata), and ego. This self-imposed limitation binds the soul.
Breaking the Cycle: The purpose of all religions and sadhana practices is to help the individual break free from this cycle of desire and attachment and move towards their inherent fullness. The more one's circle of attachment expands to encompass others, the greater the individual.
The Role of Service: The easiest way to break the cycle of limited attachment is to broaden it through social welfare. Those who strive only for their own physical well-being are considered base and selfish. However, those who rise above personal desires to work for the welfare of their family or society are considered great. This progression from personal to familial, social, national, and ultimately, universal welfare is seen as the measure of greatness.

Seva as Integral to Sadhana and Dharma

Universal Welfare as the Goal: The ultimate goal of sadhana is lokamangal (welfare of the world) or vishwamanagal (welfare of the universe). Dedicating oneself to the welfare of all living beings is the essence of sadhana.
Service is Not Separate from Sadhana: Therefore, striving for the welfare of all living beings, which is seva, is inherently a part of sadhana.
No Religion Limits to Self-Interest: No religion or sadhana method limits an individual to their personal interests or well-being. The true meaning of religion is lokamangal.
Emphasis on Seva in Jainism:
- Vaiyavrutya (Service): In Jainism, vaiyavrutya (service to others) is considered a crucial internal penance (abhyantar tap), indicating that service and sadhana are inseparable.
- Tirthankara Path: The path to achieving the highest sadhana goal, the Tirthankara status, involves 16 or 20 measures, with service (seva) being given the highest importance.
- Respect for the Sangha: Jain tradition highly values the Sangha (community). A Tirthankara begins their discourses by bowing to the Sangha (Namo Thithassa). Neglecting the welfare of the Sangha is considered a grave offense. The example of Acharya Bhadrabahu refusing to teach due to a perceived obstruction in his meditation, and the Sangha's questioning of whether Sangha-welfare or his personal sadhana was greater, highlights the primacy of collective welfare.
Parallels in Other Religions: This emphasis on service is echoed in Hinduism (e.g., Goswami Tulsidas's verse "Parhit saris dharam nahin bhai," meaning no dharma is greater than helping others) and the Bhagavad Gita, which elevates bhutayajna (service to living beings) as the best form of sacrifice. Lord Buddha's teaching to strive for the welfare and happiness of many also reflects this principle. Islam and Christianity also emphasize universal welfare.
Gandhian Perspective: Mahatma Gandhi considered the service of the poor as the highest form of dharma.

Service and Sadhana: Two Sides of the Same Coin

Duty and Responsibility: Dharma also implies fulfilling duties and responsibilities. These are divided into personal duties (for self-preservation) and duties towards others (family, society, humanity). Fulfilling these duties towards others without expecting reward is true sadhana.
The Superiority of Service: When asked whether one engaged in prayer and worship or one engaged in serving the sick and suffering is superior, Lord Mahavir stated that the one serving the sick is superior. This illustrates that the outward expression of compassion through service is a higher form of practice.
The Nature of True Liberation (Moksha):
- Ego as the Barrier: True liberation (moksha) is not merely individual freedom but liberation from ego, attachment, and suffering. As long as "I" or "mine" exists, attachment to liberation itself becomes a hindrance.
- Selflessness in Liberation: Jain tradition views Tirthankaras as exemplars of lokakalyan. Even after achieving omniscience (kevalya), they continue to spread dharma for the welfare of the world. The Bodhisattva ideal in Buddhism emphasizes dedicating oneself to freeing all beings from suffering before seeking personal Nirvana.
- The Interconnectedness of Suffering: True sadhana leads to the development of seeing all beings as oneself (atmavat). The suffering of others becomes one's own. This profound empathy is the highest stage of sadhana.
- The True Meaning of Moksha: Moksha is liberation from suffering, which is often caused by human emotions like envy, hatred, anger, and greed. Therefore, moksha is both individually and socially beneficial.

Non-Violence (Ahimsa) and Service

Positive Ahimsa: While some view non-violence (ahimsa) negatively (simply as not harming others), the text argues for a positive interpretation. True ahimsa involves actively working to alleviate the suffering of others.
Empathy and Action: A person who sees others suffering and does not act to alleviate it cannot truly be called non-violent. Suffering of others must be seen as one's own suffering.
Service as a Manifestation of Ahimsa: Just as in the human body, one part automatically comes to the aid of another in pain, so too should individuals in society assist each other. Therefore, seva is an essential aspect of ahimsa and, by extension, sadhana.

Conclusion

The text concludes by asserting that true sadhana is the commitment to the welfare of the world (lokamangal). The selfless dedication of individuals for the sake of universal well-being is the highest form of sadhana. The Indian philosophical perspective emphasizes continuous effort for universal welfare. The author ends with a quote from Acharya Shantideva, expressing a wish for all beings to be free from suffering, a sentiment that encapsulates the profound interconnectedness of sadhana and seva.

In essence, the book argues that service is not merely an optional act of charity but an intrinsic component of genuine spiritual practice and the ultimate expression of a meaningful life.