Agam 24 Chatushraan Sutra Hindi Anuwad

This document is a Hindi translation of the Chatusharaṇa Sūtra, which is the first section (Payanṇāsutta-1) of the Agam Sūtra 24 in Jainism. The translation and editing were done by Muni Deepratnasagarji.

The core theme of the Chatusharaṇa Sūtra is the "Fourfold Refuge" or "Fourfold Shelter" (Chatuh + Sharaṇa), which are central to Jain practice and spiritual progress. The text expounds on these refuges and related practices.

Here's a breakdown of the key aspects covered in the provided pages:

1. Introduction and Title Information (Pages 1-4):

• Title: Agam-24 Chatursharaṇ Āgam Sūtra Hindi Anuwad (Agam Sūtra 24: Chatusharaṇa Sūtra Hindi Translation).
• Author/Translator/Editor: Muni Deepratnasagarji (also referred to as Āgam Divākar, Shruta Maharshi).
• Publisher: Dipratnasagar, Deepratnasagar.
• Dedications: The text begins with salutations to the "pure vision" (Nammō Nammō Nimmaldansanasya), Brahmachari Shri Neminath, and the revered gurus Anand, Kshama, Lalit, Sushil, and Sudharmasagar.
• Context: Page 3 lists the classification of Āgams, placing the Chatusharaṇa Sūtra as the first Payaṇṇāsutta (Upaṅgasūtra).
• Author's Works: Page 4 showcases the extensive literary contributions of Muni Deepratnasagarji, covering Āgam literature in various forms (original, translations, commentaries, dictionaries, etc.) and other philosophical works.

2. The Fourfold Refuge and Related Practices (Pages 5-10):

The Sūtra meticulously details the essence and practice of the Fourfold Refuge, which are the Arhants, Siddhas, Sadhus (Achāryas, Upādhyāyas, and Muni), and the Dharma (Jain Religion).

• The Six Essential Practices (Āvaśyaka) (Sūtra 1-8): The text begins by explaining the six essential daily practices of a Jain layperson and monk:

  1. Sāmāyika: Giving up sinful activities, a practice for purification of conduct.
  2. Caūvisatthao (Chauvisthava): Praising the virtues of the 24 Tirthankaras.
  3. Vandanaka: Reverential salutation to virtuous Gurus.
  4. Pratikramaṇa: Repentance and confession of faults (ātisāras).
  5. Kāyotsarga: Meditative posture for self-purification, like removing a wound from the soul.
  6. Pratyākhyāna: Vow of abstinence, like embracing virtues. The text connects these to the purification of Darshanāchāra (conduct related to perception), Jñānāchāra (conduct related to knowledge), Chāritrāchāra (conduct related to righteousness), and Vīryāchāra (conduct related to energy).

• Dreams of Tirthankara Mothers (Sūtra 8): A list of fourteen auspicious dreams seen by the mothers of Tirthankaras is provided, indicating their impending birth.

• The Essence of the Study (Sūtra 9): The text introduces the study of the "Chatuśaraṇa" Sūtra, which is stated to lead to liberation.

• The Cause of Moksha (Sūtra 10): Accepting the Fourfold Refuge, condemning sinful actions, and approving virtuous deeds are identified as the causes for liberation.

• The Four Refuges and Their Significance (Sūtra 11-21 for Arhants):

  • The four refuges are described as destroyers of the four states of existence (gatis).
  • Detailed verses praise the Arhants, highlighting their qualities:
    • Destroyers of enemies like anger, pride, deceit, greed, attachment, and aversion.
    • Those who have renounced worldly possessions for the attainment of Kevala Jñāna (omniscience).
    • Worthy of worship by Indra and Chakravartis.
    • Knower of others' minds, worthy of meditation by yogis.
    • Embodiments of compassion, truthfulness, and celibacy.
    • Attended by thirty-four extraordinary characteristics (atisayas) in the samavasaraṇa.
    • Able to dispel doubts with a single word, teaching all three worlds.
    • Granting peace and upliftment through their nectar-like words.
    • Possessing eternal, beginningless, and endless qualities.
    • Free from old age and death, bringing happiness to all beings.

• The Siddhas (Sūtra 23-30):

  • The text then moves to praising the Siddhas, the liberated souls.
  • Their qualities include:
    • Freedom from karmic impurities, revealing their pure form.
    • Attainment of natural knowledge and perception.
    • Possession of all accomplishments.
    • Residing in the supreme state of moksha, possessing unfathomable strength.
    • Uprooting enemies like attachment and aversion.
    • Experiencing inherent bliss.
    • Burning the seeds of the cycle of birth and death through meditative fire.
    • Attaining supreme joy, like an ocean of virtues.
    • Destroying the duality of joy and sorrow.
    • Attaining the highest spiritual knowledge and being free from worldly entanglements.

• The Sadhus (Sūtra 30-40):

  • The text extols the virtues of Sadhus (monks), including Acharyas, Upadhyayas, and Muni.
  • Their qualities include:
    • Being friends to all beings, crossing the ocean of suffering.
    • Possessing knowledge, perception, conduct, and energy.
    • Being knowledgeable in scriptures (e.g., Chaturdaspurvi, Daśapūrvi, Nāvpūrvi).
    • Practicing excellent conduct (Jinakalpi, Yathakālī, Parihāraviśuddhi).
    • Possessing various extraordinary powers (labdhis).
    • Renouncing enmity and practicing non-violence.
    • Remaining in a state of equanimity and absence of passion.
    • Desiring bliss free from imperfections.
    • Being free from worldly desires and regrets.
    • Possessing vast intellect, free from aging and death.
    • Being free from violence and other sins, full of compassion.
    • Renouncing sensual pleasures and attachment to home and family.
    • Being devoid of joy and sorrow, and heedlessness.
    • Living a life of chastity and renunciation.
    • Being free from the influence of desire and lust.
    • The text also clarifies that those who have followed the path diligently, including Acharyas and Upadhyayas, are also considered Sadhus and worthy of refuge.

• The Dharma (Jain Religion) (Sūtra 41-48):

  • The Dharma is presented as the ultimate refuge.
  • Its qualities are described as:
    • The path to liberation, proclaimed by the omniscient (Kevali Bhagavan).
    • Bestowing happiness in this life and the next, and ultimate liberation.
    • Destroying impurities and purifying birth.
    • Dispelling unrighteousness.
    • Being like nectar, cherished by many, and offering eternal solace.
    • Calming the disturbances of desire.
    • Being infallible in yielding the fruit of liberation.
    • Preventing descent into hellish states.
    • Being unconquerable by other philosophies.
    • Destroying the enemy of desire.
    • Being invaluable, like a treasure trove, dispelling the poverty of ignorance.

• Condemnation of Sins and Approval of Virtues (Nindā & Anumodanā) (Sūtra 49-59):

  • The text emphasizes the importance of condemning past sins (Nindā) and approving virtuous deeds (Anumodanā).
  • This involves confessing and regretting misdeeds, whether committed in this life or previous ones, and acknowledging the virtues of Arhants, Siddhas, Acharyas, Upadhyayas, Sadhus, and the principles of equanimity (samyaktva) and partial renunciation (deshavirati) for laypeople.
  • The approval of virtues is to be done with joy and sincerity.

• The Power of Righteous Conduct (Sūtra 60-63):

  • The text highlights how the practice of these principles leads to the binding of punya (merit) and the modification of papa (demerit).
  • It stresses the importance of consistent practice in all circumstances (both ease and difficulty).
  • It concludes by emphasizing that a human birth is wasted if one does not embrace the Fourfold Refuge, practice the fourfold Jain Dharma (Dana, Shila, Tapa, Bhava), and achieve liberation from the cycle of four rebirths.
  • The final verse encourages meditating on this study thrice daily to conquer the enemy of negligence and attain liberation.

In essence, the Chatusharaṇa Sūtra, as translated by Muni Deepratnasagarji, serves as a comprehensive guide to understanding and practicing the fundamental tenets of Jainism, particularly the profound significance and application of taking refuge in the supreme spiritual entities and the path they have shown.