Sukh Shanti Ki Prapti Ka Upay Sahaj Rajyoga

Here's a comprehensive summary of the Jain text "Sukh Shanti ki Prapti ka Upay Sahaj Rajyoga" by Sunita Bramhakumari, presented in English:

Book Title: Sukh Shanti ki Prapti ka Upay Sahaj Rajyoga (The Way to Attain Happiness and Peace: Easy Rajyoga) Author: Sunita Bramhakumari (Brahma Kumari E. University Center, Rewa, M.P.)

This text explores the fundamental human desire for lasting happiness and peace and argues that these cannot be achieved through the pursuit of worldly possessions and sensory pleasures. The author, Sunita Bramhakumari, explains that true happiness lies within the self, in the state of one's mind and its concentration, rather than in external objects which are transient and impermanent.

Key Arguments and Concepts:

• The Illusion of Material Happiness: The text asserts that material possessions and sensory experiences provide only temporary satisfaction. The more one indulges in them, the more they become consumed by them, leading to a depletion of energy and physical weakness. The author points out that the same object can be pleasurable to one person and displeasing to another, highlighting that happiness is subjective and dependent on one's internal state.
• The Impermanence of the Worldly: All worldly objects and their conditions are subject to change. Pursuing, collecting, preparing, and enjoying these fleeting pleasures occupies a significant portion of human life. If these possessions are lost due to fate or past karma, it leads to immense sorrow.
• Essential Needs vs. Excessive Pursuit: The author clarifies that this doesn't mean abandoning essential needs like food, clothing, and shelter. These are necessary for sustenance and maintaining a stable mind. However, these are not the sources of all-encompassing, lasting happiness. True happiness encompasses not just wealth and possessions but also good health, mental peace, and harmonious relationships.
• The Law of Karma: The text emphasizes the universal principle of karma: "As you sow, so shall you reap." This principle is considered undeniable, even by atheists and modern scientists who recognize cause and effect. Karma is described as indestructible, and individuals must face the consequences of their actions, whether immediately or in future lives. Sins, vices, negative tendencies, and accumulated karma are identified as the root causes of suffering.
• The Solution: Yoga: The author presents yoga as the remedy for suffering. Yoga is defined as the practice of purifying the mind, making it free from vices, and neutralizing negative tendencies. It is described as a subtle fire that burns away past deeds and transforms negative sanskaras (impressions). Through yoga, individuals gain spiritual strength and willpower to overcome old habits. This spiritual power brings an "outburst" of peace and joy, washing away mental impurities and leaving one refreshed and vibrant. Yoga is presented as a priceless science that offers all types of happiness freely.
• The Necessity of Yoga in Modern Life: India has historically been renowned for yoga. In modern times, yoga is particularly crucial as individuals are suffering from immense mental stress due to the complex, irregular, and often unsuitable environments they live in. These stresses arise from imbalances in various relationships (professional, social, economic, political, religious, etc.), ignorance, impure sanskaras, obstacles to effort, and past negative karma. Yoga's primary goal is to liberate individuals from these stresses and bring them joy. It is viewed as a psychological process.
• The Inadequacy of Material Means Alone: Western experience confirms that lasting happiness cannot be achieved solely through material means. These are unable to calm mental stress, leading to increased illnesses. Yoga alleviates mental stress, brings peace, and strengthens the mind and body, which is why many Westerners come to India to learn yoga.
• Types of Yoga: Four primary types of yoga prevalent in India are discussed: Bhakti Yoga (devotion), Gyan Yoga (knowledge), Karma Yoga (action without attachment), and Raj Yoga. Raj Yoga is considered the easiest and most accessible. Patanjali's Yoga and the Brahma Kumaris' yoga are both classified as Raj Yoga. Generally, any form of yoga that is easy, accessible to both ordinary and royal people, and does not excessively rely on difficult postures or breathing exercises is considered Raj Yoga.
• The Essence of Raj Yoga: Raj Yoga embodies the saying, "He who conquers the mind conquers the world." Its practice leads to attainment of royal and divine status in future lives. The intellect is considered the "king" in the human system, controlling the "minister" (mind) and the "subjects" (sense organs). Therefore, it is also called Buddhi Yoga (Yoga of the Intellect). The text traces its lineage to the teachings of Krishna to Brahma, then to Manu, and subsequently to the Ikshvaku dynasty.
• Criticism of Hatha Yoga: The author expresses concern that many yoga ashrams in India focus primarily on Hatha Yoga. While Hatha Yoga benefits the body, it may not fully awaken higher spiritual powers. Modern physicians confirm that a significant percentage of human ailments stem from mental stress. Therefore, Raj Yoga is considered the best way to make the mind healthy and free from impurities.
• The Meaning of "Yoga": The term "yoga" signifies union, connection, or coming together. In a spiritual context, it refers to the union of the soul (Atma) and the Supreme Soul (Paramatma). It also relates to the harmonious integration of energy channels within the body. The author includes various interpretations of yoga, such as concentrating on the soul and the Supreme Soul through knowledge, devotion to the Supreme Soul, surrendering to the Supreme Soul, empowering the mind, speech, and body with spiritual energy, and contemplating the Supreme Soul's teachings.
• The Role of Memory and Consciousness: The text highlights that union is often preceded by memory. Humans constantly think about something or someone. When consciousness of the Supreme Soul awakens, it takes the form of yoga. The author categorizes memory into three types: "coming" (based on virtues or favors), "doing" (based on self-interest), and "haunting" (due to close relationships). Yoga, however, is referred to as spiritual memory.
• The Process of Raj Yoga: Raj Yoga involves concentrating the mind and turning it towards the Supreme Father, who is believed to be an infinitesimal point of light residing in the Brahmaloka. Constant remembrance and contemplation of the Supreme Soul bring bliss. The initial step involves accepting the distinctness of the body and the soul, practicing detachment from the body, and cultivating soul-consciousness. Strong willpower is essential for mind control and introversion.
• Foundational Principles for Raj Yoga Practice: The text outlines six crucial principles for practicing Raj Yoga:
  1. True happiness is not found in a life of sensory indulgences; one must strive to renounce the life of enjoyment.
  2. Prioritize soul-consciousness (Atma-abhiman) over body-consciousness (Deha-abhiman).
  3. The nature of the soul is purity and peace; strive to attain these divine qualities through devotion and surrender to the Supreme Soul.
  4. Finding purpose in life is achieved by contemplating the Supreme Soul as the embodiment of welfare.
  5. Believe in karma and rebirth; view the world as a play of transient scenes. This fatalistic and God-oriented perspective is beneficial for becoming a yogi.
  6. Maintain unwavering faith in the changeable and ephemeral nature of the world, which inspires devotion to the Supreme Soul.
• Supporting Virtues: The development of determinative tendencies supports virtues like detachment, balance of intellect, remembrance of the Supreme Soul's qualities, purity of diet, simplicity, equality, and Brahmacharya (celibacy/purity). These virtues are essential for yoga practice.
• Practicing Raj Yoga: Raj Yoga does not require strenuous postures or breathing exercises. It involves remembering the Supreme Soul, cultivating devotion, and contemplating His qualities. It requires focusing the mind on a transcendental state. Practicing meditation for 15 minutes, seven times a day, with mantras or rosaries is recommended. The practice of "Mrajiva" (living as a soul, shedding body-consciousness) and forgetting the past is also encouraged.
• The Practice Environment and Stages: A comfortable posture and a secluded place are ideal for practice. Eyes can be open or closed. The focus is on contemplating the qualities of the soul or the Supreme Soul, leading to deep absorption and singular remembrance. Despite the mind's tendency to wander, one should use willpower to ignore distracting thoughts. Yoga power manifests when detachment from the body arises.
• Benefits and Powers: Yoga practice removes impure thoughts, improves daily routines, and bestows eight types of powers: decision-making, discernment, containment, facing challenges, tolerance, expansion/contraction, equanimity, and coordination/cooperation. These powers are indicators of greatness and the soul's full development, manifesting both physically and spiritually, and are essential for creating a peaceful world.
• Stages of Yogic Practice: As the practice progresses, mental states evolve through stages: "Lagna" or "Vyuthan" (attachment or awakening), "Manan" or "Samadhi Arambh" (contemplation or beginning of absorption), "Magn," "Ritam-bhara Buddhi," or "Ekagra" (immersed, cosmic intellect, or one-pointed), and "Bindukit" or "Nirodh" (point-like or cessation). These stages are similar to Patanjali's Yoga, leading to inner light and power.
• Comparison with Patanjali Yoga: While Patanjali's Yoga is a form of Raj Yoga, the Brahma Kumaris' method is called "Sahaj" (Easy) Raj Yoga. It is simpler than Patanjali's Ashtanga Yoga. Patanjali's system is considered less focused on God as the origin, center, inspiration, or goal, with God holding a secondary position. In contrast, Sahaj Raj Yoga is entirely God-centric and emphasizes devotion. Sahaj Raj Yoga de-emphasizes physical postures and breathing exercises (which can be difficult for the weak or busy) and prioritizes Yam (restraints), Niyam (observances), remembrance of the Supreme Soul, self-steadiness, concentration, meditation, and Samadhi.
• Differing Goals of Samadhi: The state of absorption (Magnavastha) in Sahaj Raj Yoga differs from Patanjali's Samadhi. Patanjali's goal is liberation through cessation of mental modifications and achieving a state of egolessness. Sahaj Raj Yoga's primary aim is remembrance of the Supreme Soul and union with Him, along with the experience of bliss. In Patanjali's system, even memory is a mental modification to be ceased. While Patanjali's Samadhi involves states of bliss and ego, Sahaj Raj Yoga's ultimate goal is remembrance and experiencing the bliss of the Supreme Soul. Patanjali's Samadhi is the peak of mental concentration, whereas Sahaj Raj Yoga is about becoming one with the Supreme Soul, emphasizing divine communion above all else.
• The Breath as a Vehicle: The breath is described as a traveler that moves both outward and inward, and a lamp that illuminates both the external and internal. To embark on the inner journey, one can place the mind on the chariot of the breath and travel inward, leading to spiritualization and an unwavering mind. The breath is connected to prana (life force), which is related to subtle prana and the ether. The breath is the cornerstone of spiritual practice and breath awareness is the first step to awakening spiritual power.