Samudghat Ane Shaileshikaran - Book Summary

Here's a comprehensive summary of the Jain text "Samudghat ane Shaileshikaran" by Ramanlal C. Shah in English:

The book "Samudghat ane Shaileshikaran" by Ramanlal C. Shah delves into two highly specialized and unique technical terms within Jainism: Samudghat and Shaileshikaran. The text emphasizes that the understanding of these concepts is unparalleled in any other spiritual or philosophical tradition.

Definitions:

Samudghat (સમુદ્ઘાત): Derived from "Sam" (meaning equal or uniform) and "Udghat" (meaning initiation, effort, or movement), Samudghat refers to the effort or process undertaken to make the "state" or duration of karmic bonds uniform or equal.
Shaileshikaran (શૈલેશીકરણ): "Shail" means mountain, and Shaileshikaran refers to the act of making the soul-matter (Atma Pradesh) as steady and unmoving as Mount Meru.

The Interplay of Soul and Matter:

The text begins by highlighting the extraordinary nature of the union and separation of soul (conscious element) and matter (inanimate element). While inanimate matter devoid of soul is visible, pure, unadulterated soul matter, free from any material influence, is not directly perceptible. The processes of birth and death are presented as significant events in the cycle of union and separation of soul and matter, occurring continuously across all living beings, from the simplest to the most complex. Death, in particular, is noted as a phenomenon that evokes greater contemplation and sensitivity in humans than birth.

Variations in Death and the Significance of Great Souls:

The book then contrasts the diverse ways in which death occurs and how dead bodies are perceived. It notes that not all deaths are alike, nor are all inert bodies treated similarly. While some individuals may lack even four people to carry their mortal remains, the passing of great saints and spiritual masters draws thousands, even millions, of devotees, some traveling vast distances for a final glimpse. The physical state of the deceased also varies; some bodies quickly wither and decay, while others, like those of saints, may exhibit an aura of peace and even miraculous phenomena (like the preserved body of St. Francis Xavier). The text also touches upon the concept of predicting death, with some individuals possessing the ability to foresee the time and manner of their demise, as documented in ancient texts like "Kalgnan." While most individuals lose consciousness at the moment of death, rare Mahatmas remain fully aware.

The Role of Samudghat and Shaileshikaran for Kevalis:

The core of the text focuses on the spiritual processes undertaken by Kevalis (those who have attained Omniscience) in Jainism. Kevaljnana (Omniscience) is the prerequisite for liberation (Moksha). After achieving Kevaljnana, but before their final departure from the physical body (Nirvana), Kevalis perform two crucial subtle actions: Samudghat and Shaileshikaran, aimed at complete eradication of karma.

Post-Kevaljnana Karmic State: Upon attaining Kevaljnana, the four destructive (ghati) karmas (knowledge-obscuring, perception-obscuring, deluding, and obstructive) are completely destroyed. Only the four non-destructive (aghati) karmas – lifespan, name, status, and feeling – remain. The soul attains liberation (Moksha) when these remaining aghati karmas are also shed.
The Purpose of Samudghat: While Kevalis must experience the remaining aghati karmas as long as the body exists, a problem arises if the duration of the lifespan karma is significantly less than that of the other three (name, status, and feeling). To harmonize these durations so that all four aghati karmas can be shed simultaneously at the time of Nirvana, Kevalis perform Samudghat. This process is undertaken when the remaining lifespan is about six months or less.
The Mechanics of Samudghat: Samudghat is performed in eight "times" (a microscopic unit of time in Jain philosophy, much smaller than a blink of an eye). It involves four stages of expansion and four stages of contraction of the soul-matter.
1. Dand (Staff): The soul-matter expands upwards and downwards to the extremities of the fourteen 'rajlok' (cosmic realms), forming a staff-like shape.
2. Kapat (Door): The soul-matter expands sideways (east-west or north-south) to the extremities of the fourteen 'rajlok'.
3. Pratar (Grindstone/Pestle): The soul-matter expands in the remaining two directions to the extremities.
4. Lokpuran (Filling the Universe): The soul-matter fills all remaining interspaces, encompassing the entire universe within the fourteen 'rajlok'. During these four stages, the soul-matter permeates every point in the cosmos, and in doing so, it sheds excess particles of karmic matter. This effectively equalizes the remaining three karmas (name, status, feeling) to the duration of the lifespan karma. The next four stages (5th to 8th) involve the reverse process: contraction of Lokpuran, Pratar, Kapat, and finally Dand, bringing the soul-matter back to the size of the body. This entire process of expansion and contraction occurs within the span of a single blink of an eye. Kevalis whose aghati karmas are already in equal duration do not need to perform Samudghat.
The Necessity of Shaileshikaran: Shaileshikaran, on the other hand, is performed by all Kevalis. It is achieved through the cessation of yogas (activities of mind, speech, and body). The text categorizes yogas into mental, vocal, and physical, and each of these can be subtle or gross. As long as a body exists, there is some form of activity, whether gross or subtle. This ongoing activity causes the soul-matter to vibrate, leading to the binding of karmas. To prevent new aghati karmas from binding, the soul-matter must be made as stable and unmoving as a mountain. This is achieved by ceasing all mental, vocal, and physical activities.

Liberation:

In their final moments, Kevalis cease all yogas, perform Shaileshikaran, and shed all karmic coverings. They then depart from the physical body, breaking free from the cycle of birth and death and attaining the state of liberation (Moksha Gati). Their pure, disembodied soul then resides eternally at the top of the Siddhashila (the abode of liberated souls).

Conclusion:

The book concludes by stating that Samudghat and Shaileshikaran are profound, subtle processes that may not immediately interest or be understood by an ordinary person. However, for those with a genuine inclination towards truth and a firm conviction, these intricate yogic practices evoke a sense of wonder and awe, deepening their understanding of Jain philosophy.