Sattvasamruddha Sthulabhadra - Book Summary

Here's a comprehensive summary of the provided Jain text, "Sattvasamruddha Sthulabhadra," in English:

The text is a collection of reflections, stories, and poems related to Jain principles and practice, likely from a publication called "Pathshala" (a school or teaching institution). The overarching theme appears to be achieving spiritual richness ("Sattvasamruddha") through virtuous living, self-reflection, and devotion.

Here's a breakdown of the key sections and their content:

Page 1: Introduction to Sattvasamruddha Sthulabhadra

The book focuses on Sattvasamruddha Sthulabhadra, highlighting him as an excellent example of self-interest leading to altruism and prosperity.
It mentions Sthulabhadra's youth spent under the infatuation of a courtesan named Koshā.
Following his father's death, he took diksha (renunciation/initiation) and, with his guru's permission, spent a monsoon at Koshā's place. There, he overcame his desires and led Koshā to a life of dharma.
His life began with self-interest (paropataap) but evolved into upliftment through altruism (paropakaar) and prosperity in sattva (essence/virtue).

Page 2: Becoming Rich in Sattva

This section discusses the three types of richness found in Tirthankaras: punya samruddhi (richness of merit), guna samruddhi (richness of virtues), and sattva samruddhi (richness of essence/virtue).
The root of all three is identified as altruism and compassion (paropakaar, karuna).
To become rich in sattva, one should regularly practice altruism and completely avoid self-serving actions (paropataap).
It emphasizes minimizing paropataap in even the smallest actions.
Practical examples are given:
- When visiting sacred places like temples or upashrayas (monastic dwellings), avoid inconveniencing others who come without footwear. Ideally, go barefoot to these places. If one needs to wear shoes afterward, remove them neatly so as not to obstruct others.
- When performing aarti (a ritualistic waving of lamps) after taking a vow, offer the opportunity to elders, children, or new initiates if they are present.
- During the Parushana festival, ensuring ascetics have a comfortable place to sit, protected from the wind, is also an example of paropakaar without paropataap, which increases sattva.
Practicing these principles leads to increased merit, blossoming of virtues, and a threefold benefit.

Page 3: Sadhvi Shri Kamalprabhāshriji

This section focuses on the life of Sadhvi Shri Kamalprabhāshriji, a disciple of Indushriji from Mālwā.
She was born in 1978 V.S. and passed away in 2045 V.S., having lived a life of renunciation for 36 years.
Her simplicity and humility were exemplary; despite many aspirants wishing to become her disciples, she declined, stating she lacked the capability.
Her guru sisters often served her, with Sadhvi Shri Vishwaprajnashriji being with her in her final years.
An anecdote is shared about Sadhvi Shri Kamalprabhāshriji humorously telling her companions that they would remain three after she passed, to which they replied they would become four. This came true when a prospective disciple, Sadhvi Shri Purnimashriji, was guided in a dream to take initiation from Sadhvi Shri Vishwaprajnashriji.
Sadhvi Kamalprabhāshriji lived an elevated life, never using a cane or wheelchair and never staying in one place (sthānilvās) for long periods.
She was an ascetic of the highest order, undertaking various difficult tapsya (austerities) such as Bhadra Tap, Mahābhadrā Tap, Dāna Tap, Mahādāna Tap, Varga Tap, Siddhi Tap, and Shreṇi Tap. Notably, she completed 100 Oḷī (a specific period of fasting) and performed 1200 āyambil (a type of fast where one eats only once, having boiled grains and sour soup) consecutively.
She timed the conclusion of her 100th Oḷī during the monsoon to prevent her worldly relatives from causing virādhana (transgression).
She performed 115 chovihar chhatth (fasting for two consecutive days without consuming water) and visited Siddhagiriraj 7 times.
She easily undertook fasts of five to ten days. At the time of her passing, she had undertaken a vow of five days of fasting and passed away on the third day.
During her cremation, her belongings like coconuts, almonds, and money remained untouched by the flames, even a cloth remained undamaged until forcibly thrown into the fire a third time. These items are preserved in Rajgarh.
Sadhvi Hemprabhāshriji's group assists Sadhvi Kamalprabhāshriji's disciples, and Sadhvi Muktiharshāshriji is said to appear in her ascetic attire on her monthly death anniversary, performing āyambil on that day.

Page 4: Letter 1 - The Importance of Inner Opening

This section discusses the importance of "inner opening" (antarang ughād) as a goal for Jains, particularly Jain monks, drawing inspiration from the life of Upādhyāya Shri Yashovijayji Maharaj.
His antarang ughād occurred when he composed the "Shripal-Ras" in 1737 V.S.
The text highlights that few creators can express inner experience through words. Many spiritual seekers experience it, but only a few can articulate it.
Upādhyāya Yashovijayji's words are quoted: "Through the grace of the guru's feet, experience entered my heart, riddhi (supernatural powers) and siddhi (accomplishments) manifested within. I sat embracing self-joy."
The phrase "ātmarati" (self-joy/attachment to the soul) is emphasized as crucial, with its opposite being pudgalrati (attachment to material things).
We are bound by sanskaras from past lives, mistakenly believing that material possessions bring happiness. We have no touch with the realm beyond matter, no imagination for it.
An analogy is drawn from a painter preparing a wall: thorough cleaning and priming are necessary for the paint to shine and last. Similarly, superficial worldly experiences without the "primer" of spirituality are fleeting and lead to a cycle of joy and sorrow.
The text criticizes blaming the world for one's own mistakes.
It acknowledges that achieving ātmarati in this life might be difficult, but awareness is still valuable.

Page 5: Letter 1 (Continued) - Ego and the Soul

The presence of overflowing ego prevents us from moving away from material attachment (pudgalrati) and even imagining ātmarati. However, the resolve to achieve ātmarati is essential.
While the soul is subtle and formless, and only known by the omniscient (kevali nirakshit), practice is vital.
The intention is to achieve self-realization, severing all worldly attachments and forming a relationship solely with God and His words.
We are described as impoverished in sattva, punya, and guna.
Samyaktva (right faith) is the highest state, and even elementary samyaktva requires effort. The outcome is not entirely in our hands.
The text includes a salutation to Acharya Shri Vijay Pradyumnasurishwarji Maharaj from Kandivali, expressing joy upon receiving his letter and praising his clear articulation of ātmarati and pudgalrati. The writer feels fortunate for the grace received but desires more profound understanding.

Page 6: Letter 2 - The Path of the Seeker

This section features a letter containing the phrase: "Whatever you know, learn, it's a burden. Strive to know the soul. To know it, you must first abandon ashrava (influx of karma), avoid all other conflicts, and become solely a soul-seeker. The seeker must become a doer, and for this, one must even become a khakhi (literally, saffron-clad, implying renunciation or shedding worldly identity)."
The writer expresses that this "tri-pad" (seeker, doer, khakhi) profoundly impacted their mind and heart, revealing the secrets of overcoming all bondages.
The writer praises the recipient's ability to shape a vessel both internally and externally, like a skilled potter, and expresses gratitude for their continuous grace.
Information is provided for subscribing to the "Pathshala" quarterly magazine, including contact details for various individuals and locations in Ahmedabad and Mumbai.
Readers are requested to inform the publication of their subscription payment dates to complete their records.
The magazine's issues are also available online via a WordPress blog.

Page 7: Seven Lines Before Sleep - Self-Reflection

This section emphasizes the importance of self-reflection for achieving success, peace, and fulfillment. Those who succeed have diligently observed their lives and worked to eliminate faults.
Comparing oneself to the lives of great individuals and striving to overcome shortcomings is crucial.
This process is only possible through constant observation of one's own life.
Maintaining a "diary" or journal is recommended for this, categorized into three types:
1. Daily routine (sthūla dincharya).
2. Recording good thoughts encountered while reading or listening.
3. Strict self-observation and noting subtle insights (sukshma nirikshan).
The focus is on the third type: after an event, how it reflected in one's mind, whether the response was pleasant or unpleasant, and what the ideal response should have been. This awareness prevents repeating mistakes.
Consistent self-reflection leads to winning battles against one's negative tendencies.
The example of Seth Shri Tribhovandas Bhanji of Bhavnagar is given, who kept such a diary, acknowledged his weaknesses, and worked to overcome them, leading to an elevated life. He realized the superfluity of his speech, which led to conciseness and impact.
The concluding advice is that performing seven lines of self-reflection before sleep can bring an elevated life within reach.

Page 8: "Pukaro Gane Te Sware" - A Poem

This page features a poem titled "Pukaro Gane Te Sware" (Call in Any Voice).
The poem uses evocative imagery to describe the speaker's omnipresence and connection to a specific place, likely Junagadh and its surroundings (Girnar).
The speaker assures they will be found in various forms and places: in the sound of a call, in the passing of time, in the locked door of a wanderer, in water reservoirs, in the walls of forts, in the morning prayers, in the rustling wind, on mountain peaks with a kamandal (water pot), and even in stone inscriptions.
The speaker's search itself leads to being lost, and ultimately, they will be found. The poem concludes with a direct address to Junagadh, stating the speaker's presence everywhere within it.

Page 9: "Vatanpriti ni Shul" - Love of Homeland

This section discusses the poem from the previous page, explaining its origin. Poet Rajendra Shukla had the poem come to him while traveling to Junagadh.
Mahendrasinh Parmar's audio cassette "Ghazal Girnar Thi" is mentioned, where he elaborates on the poem's meaning.
The poet explains that his consciousness arose under the shadow of Girnar in Junagadh, making him inseparable from the city.
He realized his love for Junagadh was not ordinary but a mysterious connection spanning many lifetimes. The poem expresses his constant presence in Junagadh.
The 13-verse length of the ghazal is attributed to the influence of this land.
The 12th verse, "I am lost in the search for myself, ultimately, I will be found in circumambulation," is highlighted as showing spiritual depth.
Readers are encouraged to enjoy the poem.

Page 10: The Power of Time and Changing Times

This section reflects on the significant changes occurring in all aspects of life due to the "King of Time."
An example is given from Shukal Khadki in Ahmedabad, an area with a large Jain population. A Brahmin family named Shukla used to live there. Over time, the Brahmins became judges, and the neighboring Jains became community leaders.
An incident occurred where Jain leaders had to file a complaint in court, and the judge was one of the former Shukla residents. After hearing the case and delivering a judgment, the judge invited the Jain leaders to his chamber.
Inside, the judge recognized each of them. He then shared a memory from his mother: she would peel potatoes and leave the skins in a container, then dispose of them outside after dark. The Jains in the neighborhood, concerned about being seen eating potatoes and causing potential offense, would discreetly leave the peels after dark. This demonstrates great awareness and consideration.
The text contrasts this with the present, where Jains themselves consume potatoes. Even the prohibition of non-vegetarian food is now questioned.
The author expresses regret about these changes, but maintains hope for a brighter future.
Memories of past generations are evoked: families deeply connected to spiritual values, morning aarti and prayers filling the air with chanting and bell sounds, children reciting scriptures like scholars.
The present situation is described as dire, with deviations from religious practices, especially concerning food habits. Food prepared outside, often stored in refrigerators for days, has replaced home-cooked meals.
The text connects diet to mind, thoughts, and actions, noting the negative consequences of impure food habits. The shrinking family size is linked to narrow-mindedness.
Even in Jain households, purity in cooking is questionable, with simple items like khakra being bought from outside.
The decline in values is evident as behaviors like sex and violence, once considered taboo, are entering even "cultured" homes. The thought "We should not do this" has disappeared.
The author quotes a saying: "Storms rage, storms subside; wise beings remain firm." The current storms will pass, and a better harvest will follow.
The reflection on Shukal Khadki serves as a reminder and a plea for improvement.

Page 11: Page 11 (Continued) - The Decline of Values

This page continues the discussion on the decline of values. It reiterates the shift from home-cooked meals to outside food, the issue of food stored in refrigerators, and the miscalculation that this saves money.
The graph of decline is rising.
The text expresses dismay that practices like sex and violence are creeping into supposedly cultured homes.
The thought "We should not do this" has vanished, signifying the change in times.
The quote about storms again emphasizes resilience.
The author expresses faith that the current foul air will purify, leading to a season of good harvest.
The reflection triggered by the Shukal Khadki incident prompts a request for readers to become better.

Page 12: Upamiti Pravachanmala: Points

This section is a tribute to the Upamiti Pravachanmala, a significant Jain text.
It pays homage to Siddharshi Maharaj and his lineage. Siddharshi Maharaj was originally from a Brahmin family and was the nephew of the poet Māgha.
Shri Motichand Girdhar Kapadia of Bhavnagar is remembered for his comprehensive study and full embodiment of the Upamiti text.
The text describes Upamiti as a vast compendium covering every subject, so extensive that even looking at its index is astonishing. It suggests the text's creation was a divine grace, beyond the capacity of any individual, however brilliant.
The idea of organizing "Upamiti Saptahs" (week-long discourses) like those for the Bhagwat and Ramayana is proposed, inviting intellectuals, devotees, and literature enthusiasts. This would showcase the text's standing among the world's best literature and highlight its importance to Jainism.
The text emphasizes that the thought-gems scattered throughout Upamiti are not relics of the past but relevant to the present, capable of dispelling darkness and bringing light to these challenging times.

Page 13: Upamiti Pravachanmala: The Author

This section praises the genius of the text's author, Maharshi Siddharshi.
His mastery of Sanskrit language is highlighted, enabling him to navigate prose and poetry with ease.
His style is characterized by the complete presentation of truth, mature wisdom, and deep study of the human mind's intricate disorders.
His comprehensive understanding of the social conditions, customs, and extensive awareness of the 10th century V.S. is astonishing.
He is presented as an ideal example of a monk with a holistic vision, not a one-sided perspective.
The text mentions that the Kulavalayamala was composed as an imitation of Upamiti in Shrimāl in the 10th century V.S.
There are also summaries and adaptations of Upamiti in Sanskrit, Prakrit, and Old Gujarati.
The current Jain community is fortunate to have this text in its complete form and mentions its translation into Gujarati in Bhavnagar. The translator's deep reverence for the original text and author is evident.
The text laments the present era's lack of such a scholarly environment, unlike the past when many scholars shone brightly.
Many monks in the current monastic order study this valuable text. Its reading and listening impart detachment, spiritual fervor, and an understanding of the true nature of the world, leading to the goal of liberation.
The difficulty of presenting such a text to an assembly is mentioned, recalling how Hemchandrasuri Maharaj in Patan, 300 years later, presented its discourse, attracting many monks to learn how it was structured.
The text is rich in descriptions, didactic verses, and grammatical material, encompassing various rasas (aesthetic sentiments) like wonder, humor, and romance. It is a treasure trove for curious minds.
The text mentions that revered monks like Udayasuri Maharaj and Padmasuri Maharaj had memorized many verses of Upamiti, establishing a connection with the original author and receiving his grace. It is strongly recommended for every member of the Jain community to read or listen to the original or its Gujarati translation at least once.

Page 14: Upamiti Pravachanmala: The Power of Storytelling

This section emphasizes storytelling as a powerful tool for instruction. Stories delivered with high ideals and captivating emotion are more effective than dry lectures.
Jain storytelling (kathanuyog) holds a prominent place in Indian literary tradition, with Upamiti Bhav Prapancha being considered the foremost.
Shri Siddharshigani's intention was to expose the deceptions of the world through Upamiti. He effectively illustrates the hidden secrets of the world, such as mental disorders, faults, and the workings of the senses, through narratives. This helps detach the mind from worldly attachments and guides it towards the right path.
Direct critical or didactic descriptions of mental disorders might seem dry. The author skillfully conveys the message, achieving his purpose.
Siddharshi Muni has presented instructional instances so beautifully that they bring peace to the listener's mind rather than causing pressure, and effectively achieve the desired outcome.
The text is considered unique in Sanskrit literature and invaluable. Fortunately, a simple yet engaging Gujarati translation is available, whose reading and contemplation bring meaningful peace to the mind. (Excerpt from the preface by translator Shri Motilal Girdharlal Kapadia).

Page 15: Yaadgaar Manorathmala - Garland of Memorable Desires

This section presents a poem titled "Yaadgaar Manorathmala" (Garland of Memorable Desires).
The poem expresses a series of aspirations and questions about when these desires will be fulfilled.
Key desires include:
- Seeing the Jina (Tirthankara) with one's own eyes.
- Holding the Lord's beautiful speech in one's heart.
- Maintaining unshakeable faith in the Jina's teachings, like King Shrenik.
- Becoming worthy of praise from celestial beings.
- Attaining samyaktva (right faith) and proving its genuineness.
- Observing Paushadh (a type of fast) with devotion and receiving alms from ascetic monks.
- Becoming initiated and approaching monks for diksha.
- Serving the guru and learning the doctrines to enlighten others.
- Developing equanimity, treating men and women, kings and beggars, palaces and huts, or even snakes and jewels, dust and flowers, enemies and friends, with equal regard.
- Achieving a detached state of mind and body through yoga, renouncing instability and impurities.
- Becoming free from the whirlpools of the ocean of samsara.
- Visiting the sacred peak of Siddhagiriraj with a tranquil mind, contemplating the virtues of the Siddhas, and renouncing false thoughts.
- Enduring all hardships with equanimity, like sandalwood paste.
- Overcoming enemies with peace.
- Destroying passions and gaining omniscience.
- Achieving liberation through control of senses.
The poem is attributed to Acharya Shri Vijay Amrut Surishwarji Maharaj in his first year of initiation (1971 V.S.). It originated from the Desai family in Botad, who were known for their poetic inclination. The poet Damodaradas Khushaldāsa Botadkar was involved, and inspiration for new poems came from discussions at Laxmichand Bhavan Desai's cloth shop.
The poem presents a step-by-step sequence of aspirations, with the ultimate goal being union with the Lord. The repeated question "When!" highlights the yearning for these spiritual milestones. The desire for unwavering faith that even celestial beings would notice is expressed.

Page 16: Meghkumar - Story and Guidance

This page recounts the story of Prince Meghkumar of Rajagriha, son of King Shrenik and Queen Dharini.
Meghkumar had eight wives, more beautiful than apsaras (celestial nymphs).
He heard the discourse of Shraman Mahavir and was captivated by his words. Disillusioned with the worldly life, he took diksha.
First Night: On his first night as a monk, he lay on the santhara (bed). As monks moved in and out during the night, their feet repeatedly brushed against his body, and the santhara became covered in dust.
Comparing this to the previous night in his palace, his restless mind concluded that this ascetic life was not suitable. He preferred the comfort of his home and palace, prioritizing his physical well-being.
Seeking Divine Guidance: He decided to seek permission from Lord Mahavir to return home in the morning.
In the morning, he approached the Lord. Lord Mahavir preempted his request by asking about his thoughts. He reminded Meghkumar of his past life as an elephant, where he endured much without complaint. He pointed out that the current discomfort was from the dust of the pure feet of the revered monks who had renounced the world. He advised Meghkumar not to let his mind be disturbed by such things.
Impact and Resolution: Lord Mahavir's words deeply affected Meghkumar. He felt ashamed, his resolve to continue his vows strengthened, and he performed mithyadushkar (penance for wrong thoughts). He made a vow (abhigraha): "Except for my two eyes, my body may be injured in any way, but I will not entertain any evil thoughts in my mind."
The text cites "Upadeshmala Gatha 154 - Vritti Heyopadeya" as the source.
The page concludes with acknowledgments: the issue is published with the inspiration of Pujya Jitmōhaśriji, disciple of Pujya Hemlatāśriji, disciple of Pujya Charitrashriji Maharaj, from the community of Acharya Shri Nemisuri Maharaj. It also mentions that Pujya Muditāśriji Maharaj and Pujya Jinmitrāśriji Maharaj's Oḷī anniversaries were sponsored by Vimalābehn Dhirajbhai, Ilābehn Narendrabhai, Khububēhn Parasbhai, and Kinjalbehn Devangbhai from Valsad.
The publisher is Bapalal Mansukhlal Shah Trust, represented by Ramesh Shah (Editor). Contact details for the publication in Surat are provided. Readers are invited to send email addresses of friends and relatives to receive future issues.

In essence, "Sattvasamruddha Sthulabhadra" appears to be a publication that aims to guide readers toward spiritual enrichment by presenting exemplary lives, philosophical discussions, practical advice for virtuous conduct, and inspirational poetry and stories from the Jain tradition. The emphasis is on self-improvement, ethical living, and the pursuit of spiritual goals.