Yoga Sadhna Ek Paryavekshan - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Yoga Sadhna Ek Paryavekshan" by Fulchandra Jain Shatri:

This text, "Yoga Sadhna: An Observation" by Upadhyay Pravartak Shri Phoolchandji 'Shraman', is an exploration of spiritual practice, emphasizing the journey towards liberation (moksha) within the Jain tradition. It posits that the ever-changing universe mirrors the ups and downs of individual life. Spiritual progress, according to the text, is defined by the gradual destruction of 'mohaniya karma' (delusion-inducing karma). Once these are completely eradicated, the soul achieves ultimate liberation and continuous development.

The author stresses that success in human life lies in Dharma Sadhana (religious practice). Before engaging in any form of Dharma Sadhana, the development of humanity (manavta) is paramount. Humanity, not caste, wealth, or knowledge, is the primary step towards superiority. Without humanity, a person is like a scentless flower, attractive in appearance but lacking true appeal. Dharma can only flourish on the strong foundation of humanity. Just as a gardener is essential for a good fruit, religious संस्कार (tendencies/impressions) and spiritual practices are necessary for the development and complete perfection of humanity.

The text then outlines the qualities identified by ancient sages for a spiritual seeker (sadhak). These qualities remain relevant even after centuries. The sages understood human nature and society clearly, believing that a seeker whose mother is virtuous, father is pure, who is physically healthy, has pure thoughts, and associates with pure souls, can progress on the path of Sadhana.

The author identifies various reasons why individuals may lack interest in religion, citing psychological factors. These include laziness, delusion, disinterest in religious discourse, arrogance stemming from lineage, strength, wealth, appearance, asceticism, knowledge, negligence, miserliness, fear, grief, ignorance, distraction, curiosity, playfulness, anger, pride, deceit, and greed. The text emphasizes that control over natural impulses is essential for religious Sadhana, as no endeavor in life is possible without self-control. Ancient acharyas (teachers) provided clear insights into physical and mental ailments, urging seekers to avoid vices like attachment (raag), aversion (dwesh), violence (himsa), and delusion (moh).

Crucially, faith (shraddha) is deemed essential and indispensable for spiritual growth. A faithful person attains knowledge. A person with incorrect views (mithyadrushti) lacks faith in principles or themselves and doubts the fruits of karma. To establish life in faith, one must avoid contradictory elements, with discerning seekers making judgments like a swan separating milk from water. The full development of faith manifests as right conduct (samyakcharitra) and right austerity (samyaktap), leading to the natural development of virtues like humility (vinay), discretion (vivek), patience (dhairya), and simplicity. This is why Lord Mahavir called faith extremely rare.

Sanyam (restraint or self-control) is defined as the control of the body, senses, and mind. In Jain Agam literature, seventeen types of Sanyam are described, guiding seekers towards fulfilling their duties and presenting a clear perspective on life. Control over mind, speech, and body, along with practices like upreksha (observation), are useful for self-regulation. In modern psychological terms, the ancient concept of Sanyam represents a planned life where each activity is minutely observed to pave the way for Sadhana. Lord Mahavir prescribed specific duties for disciplined seekers, involving a detailed analysis of both renunciation (nivritti) and engagement (pravritti). These duties are as relevant today as they were in Mahavir's era, unaffected by time or place.

The text then elaborates on ten key principles (Gun) for a sadhak:

Anidanata (Absence of Desire for Fruits): In Ayurveda, 'nidan' means identifying the cause of a disease. In Jainism, 'nidan' refers to performing virtuous activities like Sanyam and tapas with the desire for material pleasures. This obstructs spiritual progress. Therefore, one should not expect any specific outcome while diligently practicing Sanyam, celibacy, or austerity. While desiring fruits is natural, the absence of this desire is vital for true progress. Material pleasures are compared to grass that grows alongside grain and fruits even without being desired. Jain acharyas have described nine types of 'nidan', highlighting various forms of subtle desires from which seekers must abstain.
Drishti Sampannata (Right Vision/Perception): The most crucial aspect of Sadhana is Samyak Darshan (right perception). It means seeing things as they truly are, without imposing one's own good or bad feelings. In practical life, we tend to view facts according to our convenience and desires, becoming agitated when contrary thoughts arise. A person with right vision maintains equanimity towards events, whether favorable or unfavorable, recognizing the natural order of the universe. The text lists ten types of 'ruchi' (inclination) for a Samyakdrishti sadhak, indicating a natural development of faith in Dharma. Their thoughts become introspective, influencing their conduct. Weak thoughts lead to weak conduct. Samyak Darshan is the practice of purifying thoughts, leading the soul towards perfection.
Yogavahita (Propensity for Yoga): A specific Sadhana method has been developed to control the activities of the mind and senses, known as Yoga. Yoga is a harmonious blend of scriptural knowledge and scriptural austerity. Knowledge is experienced through austerity, which each seeker must undertake personally. Knowledge empowers austerity, fostering a propensity towards it. The text refers to Ashtanga Yoga (eight limbs of Yoga) – Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi – which are rich in experiential aspects. Experiences awaken dedication towards Sanyam and Sadhana in a seeker's life.
Kshanti-Kshamanata (Patience and Forgiveness): According to the Jain Sadhana tradition, Kshanti and Kshamanata are the results of the excellent practice of Ahimsa (non-violence). A seeker should maintain inner peace even when mistreated or insulted by an ignorant person, without harboring thoughts of revenge or anger. Free from worldly concepts of honor and dishonor, pleasure and pain, they understand that no one can insult them or cause them harm. They hold affection and goodwill towards those who hinder them. This forgiving nature is a crucial part of Sadhana. Psychologically, such a life is one of complete freedom, and it is this life that can progress spiritually. Changing society or circumstances to suit oneself is impossible, but controlling oneself is far simpler. A seeker does not need to change circumstances or entertain baseless ill-will towards others. They remain immersed in the river of patience and, even in the face of mortal danger, do not harbor malice but endure the suffering with tolerance. This is what acharyas call Kshanti-Kshamanata.
Jitendriyata (Control of the Senses): A disciplined seeker must have control over their senses. Society has no fixed values for pleasure and pain, taste and no-taste, fragrance and foulness. A seeker's goal is not towards sense-related objects. Sense control is essential for concentration. All spiritual practices in the world emphasize sense control. An undisciplined person is not fit for Sadhana, nor can they achieve success in any field. Therefore, controlling the senses is essential for progress in Sadhana.
Amayavita (Absence of Deceit/Hypocrisy): Intellectualism can lead to arrogance. Sanyam and arrogance are opposing forces. A disciplined seeker must clearly understand their virtues and flaws and have the ability to accept their flaws. It is not appropriate to hide flaws through deceit. Hypocrisy and deceit hinder good progress. Even excellent Sadhana done with deceit becomes defiance, not worship. Deceit is the root cause of suffering. Therefore, scholars have advised seekers to be simple. Amayavita is not just necessary but indispensable for a seeker.
Aparshvasthata (Non-Attachment/Steadfastness): In common language, 'pash' means bondage. A seeker must prevent their mind from being swayed by the attractions and temptations of the world. To achieve this state, one must set their life's course under the guidance of a guru in a beneficial manner. Knowledge, perception, and conduct are essential for a Shraman's life. The text prohibits association with those Shramanas who lack these virtues. Bad company leads to the loss of virtues and the increase of flaws. Therefore, seekers are advised to avoid bad company. A seeker's life can develop only in the proximity of a guru who is virtuous and endowed with knowledge and perception. A seeker should not be inclined towards physical pleasures like food, attire, or comfortable beds. In essence, Aparshvasthata can be understood as a mental state where one is completely detached from physical pleasures and does not even contemplate them. This is the living embodiment of a contented life. Two types are mentioned: 'desh-pashvastha' (attachment to place) and 'sarva-pashvastha' (attachment to everything).
Sushramanata (Right Conduct/Purity): Scriptures refer to Ahimsa, Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession) as Sanyam. Seekers are advised to avoid situations that make observing this Sanyam difficult. Acharyas inspire seekers by saying that Sanyam should be dearer than life itself. Caution is necessary in every step of practice. Humility, sincerity, and contentment are the fundamental qualities of Samyak Darshan. Austerity increases Sanyam and leads to the development of an unblemished life. Spiritual progress occurs through the shedding of inauspicious karma. Even when facing physical hardship while practicing Sanyam and austerity, a seeker remains undisturbed, finding both pleasure and pain irrelevant, maintaining equanimity in all situations. Sushramanata can be understood as the purity of life, progressing towards Sanyam with a pure life and focused mind.
Pravachanvatsalata (Love for Preaching/Teachings): One should endeavor to develop affection and love for the teachings of Jinavani (Jain scriptures) and the Sangha (monastic community). In the context of modern busy life, Pravachanvatsalata means developing a tendency to honor Vitaragvani (teachings free from passion) and virtuous literature with sattvic (pure) glory. It involves studying and contemplating various forms of religious literature, staying informed about prevailing trends in society while preparing a mental and intellectual environment to enhance faith and devotion towards one's own Dharma. It also includes introducing virtuous literature to one's followers and others. This fosters faith and enhances the capacity for contemplation.
Pravachan Udbhavana (Propagating the Teachings): A Jain is one whose inner self has deep faith and devotion towards Jinavani, without the slightest doubt. Hearing the Jain address, one should feel a sense of pride. One should live a very careful and planned life, ensuring their actions do not contaminate the environment. Living in this manner leads to the growth of the Sangha, and individuals with similar thinking inspire each other, leading to the development of the individual and society. Through the influence of Pravachan (teachings), we encourage each other.

In summary, the author concludes that the principles established by Jain sages for the all-round development of Shramans, Shramanis, Shravaks, Shravikas, and discerning seekers lead to progressive development in life. They have beautifully attempted to explain the utility of life using various analogies like flowers, gold, and grain. These principles, even thousands of years old, retain their brilliance and luster and are useful for life, serving as guiding lights in the changing material environment of the modern era.