Sadhna Ke Do Adarsh

Here's a comprehensive summary of the Jain text "Sadhna Ke Do Adarsh" by Amarmuni, presented in English:

The text "Sadhna Ke Do Adarsh" (Two Ideals of Spiritual Practice) by Amarmuni delves into a long-standing philosophical debate within Indian thought: which way of life is superior for spiritual attainment – the ascetic (monastic) life or the householder life?

The author notes that various sages and thinkers have offered their perspectives, often favoring the path they themselves followed to achieve self-realization. Some have extolled the virtues of the monastic life, while others have praised the householder's path. The Vaishnava tradition, for instance, contains verses like "There is no dharma like the householder's ashram, nor has there been, nor will there be," suggesting a strong endorsement of domestic life.

However, another significant current of Indian thought views the householder as a "wretched creature," entangled in desires, struggles, and selfishness, wasting precious moments on familial responsibilities. Sant Kabir is quoted, describing worldly life as a "bush of thorns" from which escape is difficult, comparing those trapped to a fly caught in phlegm, struggling until death.

Conversely, the monastic life is often painted in a more alluring light, with Kabir's verse, "My heart is set on poverty; the happiness I find in devotion to Ram, such happiness is not found in wealth," illustrating this view. Some thinkers even equate the monastic life to a "living death," a state of constant self-immolation in the fire of renunciation and detachment, which is described as a great art leading to liberation while still alive.

Lord Mahavir's Middle Path:

The text then introduces the central theme: Lord Mahavir's solution to this dilemma. He recognized that this question faces every great soul and even ordinary individuals, as everyone is a traveler on life's path. Mahavir advocated for a middle path, avoiding both extremes. His teachings flowed between these two poles, emphasizing coordination and the doctrine of Anekantavada (non-absolutism).

The author then criticizes a certain segment of spiritual practitioners, quoting from the Uttaradhyayana Sutra (5.20): "Some monks are walking, faltering on the path of practice, they have not gained insight, yet they continue to walk. Without realizing the inner goals of life, they are moving forward out of mere imitation, one after another!"

This leads to an analogy of village dogs barking. Only one dog sees the thief, but others bark simply by hearing the first dog. These followers are not true seers; they are merely mimicking. They can't explain why they bark or describe the "thief" (the truth). The author states that in large congregations, only one guru might be a true seer who has realized the divine nature of the soul. The rest are followers who are "barking" by imitation. Following others without true understanding is not yoga but a disease that consumes the practitioner, as expressed in the saying: "Practicing yoga by imitation weakens the body and increases disease."

The Standard of Sadhana:

The text explains that when Lord Parshvanath and Lord Mahavir appeared, they found many "barking" individuals, both in the guise of householders and ascetics. When questioned about their actions, they fell silent. Mahavir's teaching emphasizes that the standard of spiritual practice is not the outward appearance (like the ascetic's robes) but the inner disposition and intention.

The author argues that a householder living with honesty, service, non-violence, and compassion is superior to a pseudo-ascetic who merely wears the robes without internal transformation. While householders face worldly struggles and responsibilities, if they possess integrity, service, renunciation, and detachment, they are commendable.

Conversely, if an ascetic truly embodies renunciation, detachment, and a glimpse of the ultimate goal, they are far superior to householders engrossed in the darkness of lust, anger, attachment, and greed. Therefore, the conclusion is that whether one is an ascetic or a householder, the crucial factor is sincerity and honesty in pursuing one's goal. The true measure of spiritual practice lies not in the label of ascetic or householder, nor in outward attire, but in the soul's authenticity.

Two Parallel Lines (Brotherhood and Ideals):

The text then explores the concept of ascetics and householders as "sons of God," being like brothers. It questions whether it's better to be the elder or younger brother, using examples like Yudhishthira and Duryodhana, or Baldev and Krishna. Krishna, despite being younger, achieved great things. Ram is presented as an example of an elder brother fulfilling his duty. The virtues of younger brothers like Lakshman and Bharat are also highlighted.

However, this ideal is contrasted with the "impure side" of history, where brothers have harmed each other, and sons have imprisoned fathers (like King Shrenik). The text emphasizes that the true value of ideals in father-son, brother-brother, and husband-wife relationships lies in their practical application with authenticity. The superiority of an ideal is not measured by country, time, caste, lineage, or seniority, but by inner truth and authenticity.

The ability to follow these ideals depends on conquering fear and temptations, which are the root causes of conflicts and struggles. A practitioner who overcomes these achieves their spiritual goal and gains the respect of worldly rulers. This is the "unconquerable rule of the ascetics," where renunciation, not seniority, is honored. The greater the brilliance of one's renunciation, the greater they are. If this spiritual fervor can be manifested in a householder's life, that life too can be great.

The Two Ideals (Examples of Kabir):

The text concludes with an illustrative story about Sant Kabir. While weaving cloth externally, he was internally weaving spiritual practice. A young Brahmin, seeking to decide between a monastic or householder life, approached Kabir. Kabir, without directly answering, staged a demonstration. He asked his wife, son, and daughter to search for a cloth-cleaning rag that was already on his shoulder. Their immediate and unquestioning obedience showcased their dedication and the potential for influential leadership within a family.

Kabir then took the young man to a hermit on the Ganges. The hermit, old and weak, descended three times to answer Kabir's repeated calls, each time with patience and without annoyance. Kabir explained to the young man that this kind of resilience, tolerance, forgiveness, and the ability to face hardship with joy is what makes one fit for the elevated path of an ascetic.

In light of this story, the author reiterates Lord Mahavir's message: whether ascetic or householder, both lives are dire if they lack inner brilliance, authenticity, and true devotion. However, if these virtues are cultivated, both paths are excellent and can lead to spiritual welfare. The emphasis is consistently on internal transformation and genuine practice over outward labels or appearances.