Sadhana i.e. spiritual practice is devoting yourself to peace. It is take you away from the busy world to a new place full of joy. it increases your energy and freshens your mind. Let’s read about this in detail. You can read its previous parts –
Study of Agamas
The constancy of attention in the study of Agamas enhances inclination for restraint, provided that the study of Agamas is performed systematically, and with devotion and reverence. Simultaneously with the study of the scriptures, ‘upadhan’ tap (penance) is also mentioned.
The significance here is that along with the study, there has to be a practical application in life. Because a soul steeped in greed is not entitled to the knowledge of the Agamas. Also, ‘Ras Vijayroop Upadhan’, ‘Ayambil’ tap, must accompany a study of Agams.
Method of Study of Agama:- Faith in, devotion towards, and reverence for the Preceptor and Knowledge. Also, serving and nursing the Preceptor enable fruition of knowledge. Daily renunciation of six kinds of delicacies (Ras Parityaga), moderation in sleep, eating less than one’s fill (Avamodarya Tap), daily observance of yoga and meditation.
Triumph over ‘Mool Manovritti’ (Basic Tendencies)
‘Manovrittiyan’ (Mental tendencies) that have been stored up for long are difficult to get rid of. Even the strong-willed noble souls admit to some helplessness when confronted with such entrenched tendencies. The weight of these deep-rooted tendencies is felt from time to time.
Even though one might know full well the state they give rise to, and might be acquainted with the effectual remedies to hold back such tendencies, once the pressure of that weight is felt, all the remedies, and the knowledge begotten by that state, just evaporate, in a way.
At that moment, it is the basic tendencies that rule the roost. Ultimately, he gets exasperated and despondent once again. Once the basic tendencies have had their run, he thinks for a second time that he would never let this pass again, but this is short-lived, just until the basic tendencies assert themselves again.
As such, to keep basic tendencies at bay, it is necessary to fortify mental power enormously, bearing in view matterplace-time-mood.
Formula of Soul-related Joy: Five ‘Samitis’ (traditions)
Observance of the five traditions, and conduct in accordance therewith, makes for superior and excellent life-style. A life lived in this way will afford no room for any stress or tension. In addition, spring of joy and streamlet of peace will mark the flow of life. The first of the Samitis is Irya (or, religious mendicancy). This pre-supposes a deep commitment to self-discipline.
One given to ‘Irya Samiti’ lives with this solemn mental resolution that he would halt only when he chances upon an occasion that would help with the augmentation and safeguarding of gyan-darshancharitra ( knowledge-philosophy-probity ). And that his act of halting is a testimony to his resolve that, at that point in time, being on the move is his sole aim. No conversation, no flights of fancy, and no getting distracted by the scenery around.
His sole objective is to wander, and in the act of wandering he presses all his means. Likewise, in case of ‘bhasha’ and other ‘samitis’, the ‘sadhak’ (or, aspirant) may be aware, and savour the experience of joy in his life! Sans this ‘sadhana’ (or spiritual discipline), if one wants to be filled with joy, well, it’s impossible.
After devoting himself religiously to the five ‘samitis’, in accordance with the Agama studies, the ‘sadhak’ follower can master the That is, he can experience the richness of soul-related joy.
Acting Devoid of Experience
Without the experience of spirituality, a bare, superficial seemingly disciplined life cannot transform the individual. Rather, vices could make inroads into his life. He takes the label of his phony ‘sadhana’ for his yard-stick, which is but duplicity and make-believe. That is at wide variance with what obtains internally.
In putting up a show before the world, trying to harmonize his scratchy ‘sadhana’ with the expression of his inner state, he cannot have true, genuine feelings. Disguising his true feelings, he deludes himself that through the medium of camouflaged words he has manifested his true self. But this is just a kind of theatre. The stage may not be the usual one, but then the universe itself is a stage.
Skill in Diction
Human nature is little disposed to like bitterness. While harsh, bitter words tend to pierce the heart, soft, sweet words impress a person’s heart. Harsh words may cause fear to pervade the heart, but can never stir up love and devotion.
The stream of love and devotion flows when there is mutuality of attachment, and broadens with reciprocal give and take.
Like counterfeit currency lowers one’s credibility in the market, and genuine currency upholds and raises it, so also a good word serves to enhance prestige. Before articulating words, sift through your vocabulary to choose words and learn to employ only those words that are sweet and draw others to you.
In the moments of ‘sadhana’ (spiritual practice), the entire hall was filled with divine light, in tandem with the ascendancy experienced. Moreover, the sequence of ascendancy and descendancy was quite attractive. A round pole-like shape comes up, and consciousness rises. Once there is descending into the depths, there is a sudden momentary feeling of fear; after that the situation normalizes. There are several experiences that just cannot be couched in words.
Sermon through Conduct
Our conduct ought to be our sermon. Sheer preaching is hardly the thing to do. The message emanating from conduct will be unprecedented, will be amazing. The dilemma today is that preaching is done with much gusto. But when it comes to the failings which the preacher challenges the audience to address. How efficacious can such sermonizing be if the preacher himself is beset with them.
This needs to be pondered over. As such, first we must learn to live, and share with others the experiences which life gives us, so that it benefits one and proves therapeutic.
As the Material, so the Manufacture
The stuff the mind contracts, so would be the thoughts that come up. If a man is constantly absorbed in the perusal, contemplation and critical study of the Agamas (Jain scriptures), then his language becomes classical. Humility and reverence for elders will be ingrained in him.
On the other hand, if one is associated with worldly news and newspaper agencies, and engaged in thinking and in systematic study thereof, his language will reflect party politics. It will be the language of sabotage, the buzzwords being strike and fasting.
Intransigence and roguery will characterize his conduct. To underline his point of view, and to hear his own views echoed, he would strive to enroll some persons into his way of thinking. How hurtful to a healthy life can the language of politics be! Hence, this is within the ken of experience.
The increasingly political atmosphere among the sadhus (saints) is truly a matter of concern. Bhagwan has prohibited four ‘vikathas’ (talk not conducive to study) for sadhus. Hence, steering clear of them one ought to engage in svadhyaya (self-learning).
In conclusion, one must perform ‘sadhana’ everyday to feel cherished.