Aavashyak Sutra - Book Summary

Here's a comprehensive summary of the Jain text "Aavashyak Sutra" by Shanta Modi, based on the provided PDF content:

The Aavashyak Sutra, authored by Shanta Modi, is a foundational Jain text that expounds upon the six essential daily practices, known as the Shadāvaśyaka (Six Essentials). This text is crucial not only for monks and nuns (shramanas and shramanis) but also for lay followers (shravakas and shravikas), providing a practical guide to abstain from sinful activities and progress on the path of Dharma. It emphasizes both the purification of actions and the refinement of inner disposition.

The Aavashyak Sutra holds a unique and vital position in Jain scriptures. It is defined as that which "houses the soul devoid of qualities in noble sentiments." It is considered the "lifeblood of Jain practice," a living commentary on purifying life and rectifying faults. Understanding the Aavashyak is deemed essential, even mandatory, for all practitioners, regardless of their literacy or intellectual capacity. Through these practices, the aspirant achieves self-observation, cultivates virtues like spiritual equanimity and humility, and focuses on self-purification rather than external objects. The ultimate goal is to experience eternal happiness, destroy karmic impurities, and attain spiritual illumination through Right Faith, Right Knowledge, and Right Conduct. The Aavashyak is the method to rectify one's mistakes. Its observance is prescribed for monks, nuns, laymen, and laywomen alike.

According to Acharya Malayagiri, the Aavashyak is that which allows the senses and internal enemies like passions (kashayas) to be completely subdued by knowledge and other virtues. The Anuyogadvara Sutra lists eight synonyms for Aavashyak: Aavashyak, Avashyakaniya, Dhruvanigraha Vishodhi, Adhyayana Shatka Varga, Nyaya, Aradhana, and Marga.

The text highlights the profound Jain concept of Dravya (external, material) and Bhava (internal, mental) in relation to every practice. Those focused on the external are dravyaprādhāna, while those focused on the internal are bhāva prādhāna.

Dravya Aavashyak: This refers to performing the practices merely out of tradition, without internal engagement or understanding, with the intention of gaining merit. It is seen as an action without life, like a body without a soul. Simply reciting the Aavashyak texts without understanding or practicing restraint in daily life is considered dravya action.
Bhava Aavashyak: This involves engaging in the practices with full internal awareness, free from worldly or otherworldly desires, vanity, or the pursuit of fame and honor. It requires bringing the mind, speech, and body to a state of stillness, desirelessness, and concentration. The practitioner immerses in the core spirit of the Aavashyak, adhering to the Jain commandments in daily life, and contemplates, meditates, and reflects upon the core texts solely for the purpose of purifying the soul from karmic impurities. Mere action cannot purify the soul.

The Bhava Aavashyak is described as when a monk, nun, layman, or laywoman engages in the Aavashyak at both times (morning and evening) with a focused mind, consciousness, disposition, and effort, without diverting their mind elsewhere. This is the supramundane Bhava Aavashyak.

Jain culture differs from Vedic traditions. While Vedic culture emphasizes the worldly social order with distinct duties for each caste, Jain culture unites humanity. The six essential practices of Jainism are universal and accessible to all individuals, regardless of caste, gender, or class, enabling them to achieve their own well-being.

The Aavashyak Niyukti states that Dharma, including pratikraman (confession/repentance), was propounded in the dispensations of the first and last Tirthankaras. It also clarifies that for the intermediate Tirthankaras, pratikraman was prescribed due to the prevalence of various causes.

Knowledge of the Aavashyak is considered essential for lay followers. The six components of the Aavashyak Sutra are:

Samayika (Equanimity): The practice of cultivating an equanimous state of mind.
Chaturvimsati Stava (Praise of the Twenty-Four Tirthankaras): Adoration of the twenty-four Tirthankaras.
Vandana (Salutation): Reverence and praise of virtuous preceptors.
Pratikraman (Confession/Repentance): Acknowledgment and confession of faults.
Kayotsarga (Abandonment of the Body): Renunciation of attachment to the body.
Pratyakhyana (Renunciation/Vow): Abstinence from food and other activities.

Acharya Haribhadra emphasizes that Aavashyak practice prevents the soul from falling from a state of pre-existing inner purity. It is highly beneficial for the growth of virtues and for not losing those already attained. The sequence of practices is scientifically designed based on cause and effect. Equanimity (Samayika) is the first necessity. Without equanimity, virtues cannot blossom, and vices cannot be shed. Only one who embodies equanimity can internalize the virtues of great souls. Therefore, Chaturvimsati Stava follows Samayika. Once virtues are embraced, one bows their head at the feet of great souls, expressing devotion through Vandana. A devotee's heart becomes pure, leading to the confession of faults in Pratikraman. To overcome mistakes, mental and physical stillness is required, which is achieved in Kayotsarga. When the body and mind are stable, Pratyakhyana can be undertaken. Hence, it is the sixth essential practice. This Shadāvaśyaka is an excellent method for self-introspection, self-examination, and self-improvement.

Detailed explanation of each essential:

Samayika: Holds the primary position in the Shadāvaśyaka and is the essence of Jain conduct. It is essential for both monks and laypeople. For lay followers, Samayika is the first step in taking vows of conduct. It has existed throughout the dispensations of all Tirthankaras, while other forms of conduct might not have. For monks, it's the primary conduct, and for lay adherents, it's the first of the four subsidiary vows. The grand edifice of Jain ethical philosophy rests on the strong foundation of Samayika. Acharya Haribhadra states that anyone, regardless of their sect (Digambara, Shvetambara, Buddhist, etc.), who abides by equanimity will undoubtedly attain liberation. Samayika is a pure practice that can help destroy karmas that even years of austerities cannot. It leads to the shedding of remaining karmas by remaining in one's true self. "Sam" means balanced or equal, and "Ayana" means conduct or abode. Thus, Samayika is the conduct of balance, or excellent conduct. It also refers to performing excellent practices like non-violence at the right time. It involves controlling the misdeeds of mind, speech, and body, focusing attention on one's set goal, and remaining in equanimity irrespective of favorable or unfavorable circumstances, happiness or sorrow. Acharya Bhadrabahu defines it as being equanimous towards all beings, both mobile and immobile. Acharya Jinvachari calls it the essence of the fourteen Purvas, and Upadhyaya Yashovijayji considers it the essence of the entire Twelvefold scriptures. Bhagavan Mahavir states, "This is Samayika, this is the essence of Samayika." Acharya Bhadrabahu outlines three types: Samyakattva-Samayika (equanimity through right faith), Shruta-Samayika (equanimity through scriptural knowledge), and Charitra-Samayika (equanimity through conduct). Equanimity in faith purifies belief, equanimity in knowledge purifies thoughts, and equanimity in conduct purifies actions, leading the soul to supreme purity and bliss. Charitra-Samayika has two forms: Sarva Virati Samayika (complete renunciation) and Desha Virati Samayika (partial renunciation). Lay followers observe the latter, renouncing sinful activities through two causes and three modes of operation. Monks practice complete renunciation, observing the five great vows (Mahavratas) fully. Samayika is further divided into Dravya Samayika (external) and Bhava Samayika (internal).
Chaturvimsati Stava: This essential signifies devotion. Practicing it brings immense joy. The Tirthankaras, through their renunciation, asceticism, and self-discipline, are great. Praising their virtues instills spiritual strength in the practitioner, presenting a vivid example of renunciation and detachment, thereby naturally eradicating ego. Before engaging in self-criticism (Pratikraman), it is necessary to purify the ground. The practitioner, remaining stable in equanimity, praises those superior in virtue. The praise of great souls serves as a source of inspiration for every aspirant, guiding them towards spiritual living. It is stated that Chaturvimsati Stava generates Darshan Vishuddhi (purity of Right Faith), dispelling deluding knowledge and illuminating the path of knowledge.
Vandana: The third essential. Entering the stage of self-criticism requires guru-devotion and humility. After acknowledging the virtues of the Tirthankaras, the practitioner reveres and salutes their Guru. Through Vandana, they express devotion and respect towards the Guru. It is crucial to reverently salute only those Gurus who are worthy of salutation. Without proper understanding, the benefit of Vandana cannot be realized. Saluting an undisciplined or fallen person leads to one's own downfall. Acharya Bhadrabahu states that one who salutes a person devoid of virtues does not achieve karmic shedding or fame. It is the Jain tenet that only those who possess both external and internal conduct, who are detached, enlightened Gurus, Acharyas, Upadhyayas, and ascetics are worthy of salutation. Saluting them leads to the well-being of the aspirant. A Guru should be externally and internally pure and complete in both practical and ultimate perspectives. Performing Vandana correctly instills humility, which is the root of Dharma. Purehearted salutation can even earn Tirthankara-gotra.
Pratikraman: The fourth essential. It is necessary for purifying the transgressions in one's vows. It involves daily reflection: "How much did my soul deviate from abstinence to non-abstinence today? How often did the fire of passions flare up? What was the cause? What kind of passion was it – infinitely binding, non-renunciatory, renunciatory, or smoldering? What kind of words did I utter in anger?" Purifying these impure thoughts is Pratikraman. Acharya Haribhadra defines it as "returning to one's original place from a deviating state caused by negligence." Pratikraman is a distinct term in Jain tradition, literally meaning "to return." We transgress our boundaries, deviate from our natural state, and fall into a degraded state. Therefore, returning to our natural limits is Pratikraman. It involves criticizing and condemning all sins committed through mind, speech, and body, those caused by others, and those approved by others. The five major faults in spiritual practice are delusion (mithyātvam), non-abstinence, negligence, passions, and unwholesome mental activities. The practitioner introspects during the serene times of morning and evening, deeply contemplating whether they are deviating from Right Faith towards delusion. Acharya Bhadrabahu advises deep contemplation on four aspects in Pratikraman, leading to four types: for committing what is forbidden, for not doing what should be done, for disbelief, and for wrong exposition. For monks and lay followers, there are vows (Mahavratas and Anuvratas respectively). Constant vigilance is necessary to avoid transgressions. Even with vigilance, if unintentional lapses occur in non-violence, truthfulness, non-stealing, celibacy, or non-possession, Pratikraman should be performed for purification. The scriptures lay down codes of conduct for monks and lay followers. For monks, there are practices like meditation and scripture examination, while lay followers have daily practices. Any lapse in following these should be rectified through Pratikraman. Abstract entities like the soul are difficult to prove by direct evidence and can only be established by scriptural testimony. If disbelief arises towards them, Pratikraman should be performed for purification. The aspirant should not advocate for wrongful deeds forbidden by sages, and if done inadvertently, they should be purified. Pratikraman is of two types: Dravya Pratikraman (external) and Bhava Pratikraman (internal). Dravya Pratikraman is performed externally without inner engagement, often for reputational gain, like a mechanical process devoid of reflection and remorse for sins. Bhava Pratikraman involves genuine internal confession of sins and a firm resolve to prevent even the slightest entry of faults in the future. Acharya Jinvadas states that "Bhava Pratikraman is the Pratikraman of one who is endowed with virtues like Right Faith." Acharya Bhadrabahu says, "Bhava Pratikraman must be understood through the three means and in three ways." He further elaborates that not falling into delusion, not causing others to fall, and not knowing it is Bhava Pratikraman, performed through mind, speech, and body. Pratikraman is also categorized by time: confessing past faults, preventing present faults through restraint, and blocking future faults through renunciation. There are also five types based on specific periods: daily, nightly, bi-monthly, quarterly, and annual. Additionally, there are six types for ascetics related to bodily functions and other lapses. Key areas for Pratikraman include 25 delusions, 14 lapses in knowledge, and 18 places of sin. Seeking forgiveness from the 8.4 million life forms is for all aspirants. Monks have specific practices related to the five Mahavratas and lapses in mind, speech, and body, such as movement, speech, begging, accepting, placing, and excretion. Lay followers perform Pratikraman for transgressions in the five Anuvratas, three Guṇavratas, and four Shikshāvrats. Those who have taken the vow of sanlekhana (controlled fasting towards death) must perform Pratikraman for its five transgressions. Pratikraman is a unique practice in a practitioner's life, like a diary of faults, leading to freedom from each one. It is a supreme endeavor for self-improvement and the pivot of spiritual life. The fire of remorse awakened by confessing self-faults consumes all vices. Pratikraman is for dispelling negligence, a poison that obstructs the path of practice. Therefore, it is the duty of both monks and lay followers to avoid negligence and move towards attentiveness through Pratikraman.
Kayotsarga: The fifth essential, following Pratikraman. In the Anuyogadvara Sutra, it is termed "wound-healing." In the Aavashyak Sutra, it is considered a practice to further refine ascetic life, free the soul from delusion, false belief, and the thorn of desire, and to destroy sinful karma. Kayotsarga consists of two words: Kaya (body) and Utsarga (abandonment). It means relinquishing attachment to the body and realizing that the body is distinct from the soul. The body is inert, while the soul is conscious, ageless, immortal, and indestructible, existing beyond the body while residing within it. Acharya Bhadrabahu states that one who is equally disposed towards life and death, and is not attached to the body, attains Kayotsarga. Pure Kayotsarga is achieved through steadfast endurance of divine, human, and animal afflictions. Kayotsarga is of two types: Dravya (external) and Bhava (internal). Dravya Kayotsarga involves making the body still and motionless, free from external movements. Bhava Kayotsarga involves abandoning wrong meditations, engaging in meditation on Dharma and Shukla (pure) meditation, fostering wholesome thoughts, and moving towards the soul's inherent nature. The significance of meditation is paramount in Kayotsarga, with the external act serving only as a prelude to meditation. Acharya Jinvadas states, "Kayotsarga is of two kinds: external and internal. External Kayotsarga is the cessation of bodily movements; internal Kayotsarga is meditation." Similarly, the Uttaraadhyayana Sutra emphasizes repeatedly, "Perform Kayotsarga, the destroyer of all suffering." The eligibility for Kayotsarga arises after Pratikraman, as the purification of faults through confession leads to a clear mind, enabling concentration on Dharma and Shukla meditation.
Pratyakhyana: The sixth essential, meaning "renunciation" or "vow." It is formed from the words prati (against), ā (towards), and ākhyānam (statement or declaration). It is the act of taking a vow with restraint against aversion and uncontrolled behavior. Humans harbor many desires; controlling these desires through Pratyakhyana eliminates attachment and craving, leading to peace. Samayika, Chaturvimsati Stava, Vandana, Pratikraman, and Kayotsarga purify the soul, and Pratyakhyana is undertaken to strengthen this purification. Pratyakhyana is also called "Guna Dharana" (holding virtues), signifying the adoption of vows. By restraining the modes of mind, speech, and body and focusing on wholesome activities, desires are curbed, cravings are pacified, and many virtues are acquired. Acharya Bhadrabahu states that the end of craving leads to unparalleled tranquility, which purifies Pratyakhyana. The purity of tranquility manifests Dharma, leading to the shedding of karma, the dawn of omniscience and omnivision, and the attainment of eternal happiness.

The Aavashyak Sutra is a highly significant text, with numerous commentaries written upon it. The Aavashyak Niyukti is the first of ten commentaries on the Agamas and discusses many important topics in detail. Understanding the Aavashyak Niyukti is crucial for understanding other commentaries. Therefore, the Aavashyak Sutra is extremely beneficial for the practitioner's life, offering a practical method to avoid sin and progress on the path of Dharma in daily activities, serving as the supreme key to reaching life's ultimate goal. By practicing it, countless souls have reached the final stage of the soul, achieved freedom from the cycle of birth and death, and merged into eternal bliss.