Samayik Sadhna Aur Acharya Hastimalji - Book Summary

Here is a comprehensive summary of the provided Jain text, "Samayik Sadhna aur Acharya Hastimalji" by Fulchand Mehta, in English:

This text, "Samayik Sadhna aur Acharya Hastimalji," authored by Fulchand Mehta, delves into the profound concepts of Samayik (equanimity, meditation) and the spiritual life and teachings of Acharya Hastimalji. The book, published as part of a series on Acharya Hastimalji, emphasizes the spiritual journey as outlined in Jain philosophy.

The Essence of Sadhana and the Ideal Sadhak (Practitioner):

The text begins by reverently invoking Lord Mahavir, highlighting his attainment of the Kshāyik bhava (state of eradication of karmas) through progressive stages of self-control. It states that the topic is deep and requires unwavering faith, diligence, proper discernment, and the strength of conduct. The author expresses humility in attempting to explain such profound concepts with the grace of the Guru.

The core subject is defined by three interconnected principles. The Sadhak (practitioner) is identified as the central figure, whether they are an Acharya, Upadhyay, Muni, or a Samyagdarshati (one with right faith). The ultimate goal, or "Sādhya," is the state of the Arihants and Siddhas, the perfected souls who have achieved absolute purity of the soul.

A true Sadhak is characterized by:

Cognitive and Potential Capacity: Being sentient (sangni) and having the potential for spiritual progress (bhavi).
Virtuous Qualities: Belonging to a good lineage, possessing excellent conduct, being free from vices, exhibiting humility, simplicity, friendship, joy in others' virtues, compassion, and equanimity.
Detachment and Aspiration: Experiencing vastness, pacification of passions, viewing worldly pleasures as insignificant, and possessing an intense desire for liberation.
Spiritual Understanding: Perceiving the world as impermanent, fleeting, and unreal, like a dream.
Devotion and Faith: Having deep affection for good company and firm faith in the true God (Arihants/Siddhas), Guru (Acharya/Upadhyay/Muni), and Dharma.
Renunciation and Serenity: Manifesting detachment, dispassion, and peaceful states of being.
Purposeful Action: Engaging in activities driven by dispassion and discernment, solely for the welfare of the soul and the path to liberation.

The text stresses that without the necessary qualifications, the attainment of the ultimate goal through spiritual practice is impossible. Therefore, the qualified individuals for the path of liberation are the Samyagdarshati, Shravak (lay follower), Nirgranth Muni (ascetic), Upadhyay, and Acharya.

The Significance of the Five Sacred Ones and the Sadhak's True Nature:

The Namokar Mantra, central to Jainism, encompasses five sacred beings: Arihant, Siddha, Acharya, Upadhyay, and Nirgranth Muni. The Arihants and Siddhas represent the divine (Deva pada), while Acharyas, Upadhyays, and Sadhus represent the Guru (Guru pada). These five states are eternal, true, and indicative of the soul's qualities and nature.

The Acharya, Upadhyay, and Muni are considered the Sadhaks. Their roles are not tied to external factors like caste, lineage, sect, attire, or specific rituals, as these are considered external markers, not the essence of the Sadhak. The true Sadhak is immaterial, real, and endowed with qualities like consciousness and knowledge.

The state of the Sadhak is described as:

Vigilant and Unattached: Alert, detached, desireless, and selfless.
Awake and Ascended: Fully conscious and striving towards the highest state of detachment and omniscience.
Introspective: Directing their attention inward towards self-knowledge and meditation.
Beneficent: Dedicating their entire life, both externally and internally, to the welfare of themselves and others.

The Role of the Acharya:

Acharyas, in the absence of Tirthankar Lords, are responsible for guiding and managing the religious order (Dharma Teerth). Sadhus and Upadhyays follow the Acharya's guidance for the welfare of themselves and others. All three are essentially Sadhus who must adhere to the fivefold conduct (Panchachar), the Jewel Trinity of Right Faith, Right Knowledge, and Right Conduct (Ratnatraya Dharma), the ten vows of Jainism (Dashvidh Shraman Dharma), the great vows (Mahavratas), and the twelve types of austerities (Tapashcharan). They must conquer the twenty-two hardships (Parishah) and remain absorbed in self-study (Swadhyaya) and meditation (Dhyana). Their primary characteristics include self-knowledge, equanimity, and engaging in selfless activities according to Jain injunctions, solely for the purpose of karma dissipation and moving towards the state of equanimity and liberation.

The Nature of Samayik:

Samayik is presented as the foundation of the Sadhak's practice. It is intrinsically linked to conduct (Charitra), which is the outward expression of Dharma, and Dharma is the inherent nature of the soul. This state is characterized by equanimity, stability, absorption in the self, and freedom from passions, signifying liberation from karmic attachments. Therefore, Samayik is both the goal and the means. Its true commencement is from the Muni stage, progressing to the state of Kshīṇa Moha (eradication of delusion), which is the state of perfect equanimity.

Quoting the Bhagavati Sutra, "Āyā sāmaie, āyā sāmaiyassa aṭṭha," Samayik is described as dwelling in the pure, transcendental consciousness while still embodied. It is the state of being completely free from mental agitation, fickle thoughts, desires, hopes, attachments, aversions, and other impurities. It is a continuous immersion in one's inherent nature of being a knower and seer, characterized by detachment and equanimity.

The fundamental characteristics of Samayik conduct include the ten virtues: supreme forgiveness, humility, straightforwardness, purity (non-covetousness), truthfulness, restraint, austerity, renunciation, non-possession, and chastity. A Sadhak in this state naturally possesses the capacity for non-violence, truth, non-stealing, celibacy, non-possession, the fivefold restraint (Samitis), the threefold guards (Guptis), the ability to conquer the twenty-two Parishahs, and the capability for twelve types of austerities. Self-study and meditation are the primary sustenance for Samayik. Samayik is practiced through mind, speech, and body, and it is the most crucial means for Samvara (cessation of influx of karma) and Nirjara (shedding of accumulated karma).

The Unity of Faith, Knowledge, and Conduct:

The text emphasizes that Samayik, as Right Conduct, is rooted in Right Faith (Samyak Shraddha) and Right Knowledge (Samyak Gyana). Without these, true conduct and equanimity cannot arise. The unity of faith, knowledge, and conduct constitutes the path to liberation, as these are the soul's intrinsic qualities. Samayik is the pure soul-state, free from all 32 faults of mind, speech, and body, and all 18 impurities. It is the destroyer of all passions and karmas. The more a Sadhak cultivates stability and equanimity in Samayik, the greater their purity and detachment become, leading to the reduction and eventual eradication of afflictions.

Samayik is achieved through sevenfold purity: purity of substance, place, time, and disposition, as well as purity of mind, speech, and body. It is practiced both through external means (dravya, vyavahar) and internal realization (bhava, nischay). This involves being stable in one's own self, in one's infinite spatial dimensions, in one's own time, and in one's pure inherent nature, with a mind free from impurities, speech free from gossip, and a stable body posture.

The Nature of Sadhana (Spiritual Practice):

The ultimate Sadhya is the liberated state of the soul – pure, indivisible, free from obstruction, omniscient, and possessing infinite knowledge, perception, bliss, and strength, separate from material karmas, emotional karmas, and the physical body. Since the Sadhya is the highest pure state of the soul, the Sadhana must also be excellent, pure, natural, self-reliant, unprecedented, and unparalleled.

The soul's liberated state is self-dependent, free from any external association. Similarly, spiritual practice should be self-reliant, focused on the soul's true nature. In the worldly state, the association with the body, karmas, and passions like attachment and aversion leads to dependence and agitation. This is the cause of the suffering of birth, death, and transmigration. The root cause of these associations is the soul's own attachment, aversion, delusion, and ignorance.

The text highlights the soul's plight of being dependent and suffering due to its ignorance of its true infinite potential. This ignorance, or delusion (Moh), leads to seeking happiness in external objects, fostering attachment and aversion, binding karmas, and perpetuating the cycle of birth and death. The soul is searching for happiness in inert objects that inherently lack the quality of happiness. This pursuit often leads to suffering and great misfortune. Even the perceived happiness is merely an illusion. The inability to distinguish between true happiness and suffering leads the soul, under the influence of delusion, to wander in various states of existence. This is also a form of practice, but it is the cause of suffering.

Internal and External Sadhana:

At its core, spiritual practice is self-practice (Atma Sadhana), which has two primary forms: internal (Antarang) and external (Bahirang).

Internal Sadhana involves:

True Understanding and Faith: Comprehending the true nature of the true God, Guru, scriptures, and Dharma, and developing unwavering faith in them.
Obedience to the Guru: Unreservedly obeying their commands with mind, speech, body, and soul.
Discernment of Truth: Accurately discerning the nature of souls and other substances, truth from falsehood, and the paths to liberation and worldly existence.
Attainment of Righteousness: Practicing the pure Dharma of Right Faith, Right Knowledge, and Right Conduct, based on the qualities and nature of these truths.

The ultimate goal is the pure state of the soul. Therefore, the practice must involve the soul itself cultivating its inherent qualities like knowledge. While in a state of delusion, there is an association with external things. However, in the natural state, the soul relies solely on itself. The soul's own being is filled with the treasure of happiness, bliss, knowledge, and perception. Thus, the practice of the pure Jewel Trinity Dharma is achieved through self-reliance within the self.

The analogy of water is used: water, which is naturally cool, becomes hot in contact with fire. Upon separation from fire, it reverts to its cool state without fire's intervention. Similarly, the soul, through eternal association with external things, is in a state of delusion. By detaching from these associations and immersing itself in its own knowledge, it can revert to its natural state, as it possesses inherent power. Self-reliance leads to happiness and contentment, while dependence leads to suffering and agitation.

External Sadhana is necessary because the soul is bound by karmas and associated with the physical body. Practice is possible only while these associations exist; without them, practice would be meaningless.

External Sadhana includes:

Favorable Circumstances: Possessing human birth, a good lineage, religious inclination, favorable environment, and a strong desire for liberation.
Guidance and Knowledge: Seeking knowledge from a wise person and developing firm faith in spiritual principles.
Transformation: Moving from false belief to right belief, from vowlessness to vows, from negligence to vigilance, from passions to passionless states, and from inauspicious to auspicious activities.
Association: Moving from bad company to good company, breaking free from false attachments and free will, and obeying the commands of the wise.
Purification: Engaging in self-study, devotion, confession, repentance, and expiation.
Renunciation: Embracing a life of detachment and practicing self-knowledge and meditation.
Devotion and Practice: Treating good company as supremely beneficial and engaging in worship with deep devotion.
Adherence to Vows: Meticulously observing great vows and the eight fundamental principles of Jain practice.
Selfless Conduct: Engaging in actions with a selfless and desireless attitude to avoid sins and remain absorbed in spiritual contemplation.

External Sadhana should support and be in accordance with internal Jewel Trinity Dharma. Only then can both aspects work together to achieve the path to liberation.

Inspiration from Acharya Hastimalji:

The text concludes by urging readers to draw inspiration from the life of Acharya Hastimalji. It encourages introspection, the pursuit of detachment and omniscience as our ultimate goals, and recognizing that life is not just for sensory pleasures but for breaking free from them and awakening the soul's infinite potentials. True happiness, peace, and bliss can be attained through such detached souls and their teachings. A life centered around Samayik and self-study is crucial for cultivating detachment, contemplation, discernment, and equanimity in all aspects of life. The message emphasizes using this short life for great effort to escape the suffering of countless past lives. Acharya Hastimalji consistently inspired others towards Samayik and self-study. His inspiration fuels various movements like the Samayik Sangh and Swadhyaya Sangh. The prayer is for his soul to attain its supreme state.

The concluding quotes from Acharya Hastimalji highlight that self-stability is the perfection of Samayik and that when one sits for Samayik, one should not only change clothes but also change habits, forgetting external environments and distractions.