Sadhna Aur Sewa Ka Mahasambandh

Here's a comprehensive summary of the Jain text "Sadhana aur Sewa ka Mahasambandh" (The Great Relationship between Sadhana and Service) by Sagarmal Jain, based on the provided pages:

The book, "Sadhana aur Sewa ka Mahasambandh," authored by Dr. Sagarmal Jain, explores the profound and inseparable connection between sadhana (spiritual practice/discipline) and seva (service). The editor introduces the central theme: a sadhak who neglects the service of the sick and suffering is considered inferior, and their sadhana is deemed boastful and hypocritical. The author then proceeds to define this relationship within Jain, Vedic, and Buddhist philosophies.

The Complementary Nature of Sadhana and Service:

The text begins by citing the Jain principle from Umaswati's Tattvarthasutra: "Paropkaragraho Jivanam," meaning "Living beings are interdependent." This fundamental principle highlights that no living being can survive without the cooperation of others. Life itself is a collaborative effort.

While some scholars view sadhana as purely individual and service as societal, leading to the conclusion that they are independent, Dr. Jain argues against this. He posits that sadhana and service are complementary, not separate. This is because an individual is not merely an isolated entity but an integral part of society. Just as society cannot exist without individuals, individuals, especially humans, cannot thrive without society. The text draws parallels with social structures observed even in small creatures like ants and bees, emphasizing the inherent social nature of beings.

Therefore, if individuals and society are interdependent, then sadhana and service must also be interdependent. The author argues that the well-being of society is inherently linked to the well-being of the individual, and vice versa. Societal welfare directly benefits individuals, and the development of individuals is fostered within the "workshop" of society.

Sadhana is Not Separate from Service:

The core purpose of sadhana is to connect the practitioner to the ultimate goal (saadhya). Without this goal, sadhana loses its meaning. The ultimate goal, from a philosophical standpoint, is the well-being of all beings (lokamangal or vishwamaṅgal). Therefore, any sadhana that aims for this universal well-being is inherently linked to service. It means rising above individual interests to strive for the welfare of all living creatures.

The Meaning of Dharma is Universal Welfare:

The book argues that limiting sadhana to mere rituals like chanting, penance, worship, or name remembrance is a misconception. True Dharma is universal welfare (lokamangal). Citing Goswami Tulsidas's couplet: "There is no greater dharma than helping others; there is no greater sin than hurting others," the author emphasizes that the ability to sacrifice personal interests for the benefit of others defines morality, religiosity, and righteousness.

In Jainism, service to the community (sangha-seva) is given greater importance than personal worship. The text cites the example of Lord Mahavir stating that serving a patient or the sick is superior to personal worship, as it aligns with his command. The emphasis on vaiyavritta (service) as a significant internal austerity (abhyantara tapa) in Jainism further supports this.

Both Buddhism and Hinduism also emphasize universal welfare. Buddha's instruction to his disciples to wander for the benefit and happiness of many exemplifies this. Similarly, Islam and Christianity's fundamental teachings revolve around social welfare. This shared understanding across religions underscores that service is true religion and true sadhana.

Selfless Service is Sadhana:

The text delves into the concept of duty and obligation. Duties are divided into those towards oneself and those towards others. While self-preservation is necessary, individuals also have responsibilities towards their family, society, nation, and humanity. Fulfilling these duties towards others is service. When this service is performed without any expectation of reward, it becomes sadhana. Thus, service and sadhana become one and the same. In this light, service, sadhana, and dharma are considered synonymous.

The Pursuit of Personal Liberation is Not the Ultimate Goal:

While many associate sadhana with achieving personal liberation (mukti), the text critiques this narrow perspective. Indian thinkers generally do not advocate for such purely individualistic liberation. The very concepts of "I" and "ego" are considered obstacles to true liberation. Attachment and possessiveness are also hindrances.

The true culmination of sadhana, according to Indian philosophy, lies in developing a vision of equality towards all beings (ātmavat dṛṣṭi). The Bhagavad Gita states that one who sees all beings as the self is a true seer and a true sadhak. When this vision develops, the suffering of others becomes one's own suffering. This state of compassion is considered the highest stage of sadhana.

The text cites Prahlad from the Shrimad Bhagwat, who refused to seek his own liberation while others suffered. It questions the spiritual merit of a sadhak who only desires personal liberation amidst the suffering of others. The concept of avatara (divine incarnation) in Hinduism is also presented as a manifestation for the salvation of the righteous, further emphasizing the importance of alleviating others' suffering.

The Bodhisattva Ideal and Universal Welfare:

In Mahayana Buddhism, the ideal of the Bodhisattva is to work for the liberation of all beings, even postponing their own nirvana. Similarly, in Jainism, the Tirthankara is considered an ideal for universal welfare. After achieving omniscience (kevalya), a Tirthankara has no personal duties left, yet they dedicate their remaining life to propagating Dharma for the welfare of the world. This pursuit of universal welfare is presented as the highest ideal in Indian philosophy and literature.

The text quotes Acharya Vinoba Bhave, who states that liberation cannot be "grabbed" alone. The moment "I" is introduced, liberation recedes. "My liberation" is an incorrect concept; liberation is attained only when "mine" disappears. Freedom from ego and the sense of "I" requires dissolving oneself into the collective, into society.

The Positive Aspect of Ahinsa: Service and Compassion:

The book addresses the concept of ahinsa (non-violence). While some interpret it solely as refraining from causing harm, this is deemed an incomplete understanding. Ahinsa also has a positive aspect: the responsibility to alleviate the suffering of others. True compassion (karuna) develops when one empathizes with the pain of others and actively works to resolve it. Without this proactive approach, genuine ahinsa cannot be practiced. A truly compassionate person is truly non-violent.

Service as an Integral Part of Sadhana:

Society is described as an organic structure, like the human body, where one part naturally aids another in distress. Similarly, individuals within society cannot remain indifferent to the suffering of others. Therefore, ahinsa must include the positive aspects of compassion and service. If ahinsa is considered a necessary component of sadhana, then service must also be accepted as an integral part of sadhana, thereby establishing their interdependence.

The text concludes that sadhana is impossible without service, and where there is service, there is sadhana. Truly great sadhaks are those who dedicate themselves to the welfare of the world, their selfless dedication being the highest form of sadhana.

The biographical note at the end provides information about the author, Dr. Sagarmal Jain, highlighting his academic achievements, extensive research in Jain, Buddhist, and Gita's ethical philosophies, and his prolific writing career.