Agam 29 Mood 02 Dashvaikalik Sutra Part 01 Sthanakvasi Gujarati

Here's a comprehensive summary of the provided Jain text, Agam 29 Mood 02 Dashvaikalik Sutra Part 01, authored by Ghasilal Maharaj, based on the provided pages:

The text is the first part of the Dashvaikalik Sutra, a significant Jain scripture, presented with a Gujarati translation and commentary by Ghasilal Maharaj. It begins with the traditional Jain invocation, "Namo Arihantanam, Namo Siddhanam..." (Page 1). The publication is part of a "Jinaagam Prakashan Yojana" initiated by Acharya Shri Ghasilalji Maharaj, with Shri Chandra P. Doshi, PhD, as the organizer (Page 2). The book clearly states it is "Shri Dashvaikalik Sutra: Part 01" (Page 3) and further details it as the first part, containing studies 1 to 5, enriched with the commentary "Acharmanimanjusha" by Jainacharya Shri Ghasilalji Maharaj (Page 4). The publisher is Shri Akhil Bharat Shwetambar Sthanakvasi Jain Shastrodhara Samiti, Rajkot, indicating its affiliation with the Sthanakvasi tradition of Jainism. The third edition was published in Vir Samvat 2500 / Vikram Samvat 2031 / 1974 CE (Page 5).

The initial pages also include a "Sammatipatra" (letter of consent/approval) from Acharya Shri Atmaramji Maharaj, along with opinions from other saints, scholars, and professors (Page 6).

Key Themes and Content Covered:

The core of the provided pages focuses on the rules and guidelines for the study (Swadhyay) and practice of Jain principles, particularly as outlined in the Dashvaikalik Sutra.

• Swadhyay (Study) Rules:

  • Timings: The text specifies the auspicious times for studying the original (Mul Path) of the Sutra: during the first and fourth quarters of the day and night. It also details times when Swadhyay should not be performed, such as during dawn, dusk, noon, and midnight (two 'ghadi' or 48 minutes) (Page 7, Page 9).
  • Restrictions: It explicitly states that women during their monthly cycle should not study or be present during study (Page 7, Page 9).
  • Aswadhyay (Non-Study) Occurrences: A significant portion is dedicated to detailing 32 specific conditions or events that necessitate abstaining from Swadhyay. These are categorized into:
    • Akash Sambandhi (Celestial/Atmospheric): Ten types of events related to the sky and atmosphere, including meteor showers (Ulkapata), directional burning (Digdah), thunderous clouds (Garjarav), atmospheric roars (Nirdhat), lightning (Vidyut), specific lunar light conditions (Yupak), celestial light phenomena (Yakshadipata), and different types of fog/mist (Dhumika Krishn, Mahika Shwet) and dust storms (Rajo'ddghat) (Page 7-8, Page 9-10).
    • Audarik Sharir Sambandhi (Physical Body Related): Ten categories related to the physical body and its remnants or related events, including the visibility of burnt bones/flesh/blood (Hadka, Mans, Rudhir), broken eggs, visible excreta/urine with foul odor, proximity to cremation grounds (Smashan), lunar and solar eclipses (Chandragrahan, Suryagrahan), political unrest/royal conflicts (Rajavyagrata), deaths of rulers/nation's leaders and the subsequent period before a new appointment (Patan), presence of a dead body of a five-sensed being within or near the living quarters (Audarik Sharir), and specific festival days (Mahootsav) and their preceding days (Pratipada) (Page 8, Page 10-11).
  • Exception for Translations: The text clarifies that these stringent rules apply to the original text (Mul Path) and not to translations in Gujarati or other languages. It emphasizes the importance of respect (Vinay) and following the guidance of elders or gurus in challenging situations (Page 8, Page 11).

• Content Overview of the Sutra (Anukramanika): The book provides a detailed index of the chapters (Adhyayan) and their respective topics, giving an overview of the entire Dashvaikalik Sutra.

  • First Adhyayan: Focuses on the glory of Dharma, Ahimsa (non-violence), self-control (Sanyam), austerity (Tapa), rules for begging (Gochri), disciples' vows, and the conduct of monks (Page 12).
  • Second Adhyayan: Covers qualities of lay followers (Shravak), their conduct, the merits of renunciation (Tyagi), the purpose of attachment (Moha), its elimination, and the story of Rathnemi's steadfastness in Sanyam (Page 12-13).
  • Third Adhyayan: Deals with the rules for monks' sustenance (Ahar), rules for lodging (Vasati), bedding (Shayyatar), and concludes with the conclusion of the study (Page 13).
  • Fourth Adhyayan: Discusses principles of conduct (Pravayan), the meaning of "Shat" (six), detachment from the body, the importance of earnest effort, correct perception of the six vital bodies of existence (Shat-Jeevanikaya), the path to knowledge, the nature of a virtuous person, the path to liberation (Moksha), and the significance of conduct (Page 13-14).
  • Fifth Adhyayan: This is a lengthy section detailing various aspects of collecting alms (Bhiksha) and the associated conduct, including the method of alms-seeking (Gochari), stability of mind during alms rounds, methods of entering homes, precautions during alms collection, rules for interacting with householders, the prohibition of accepting certain types of food and items, and the correct way to consume food. It also delves into the concept of 'Sthyayitar' (those who provide lodging) and their associated rules, and further elaborates on 52 instances of 'Anachirn' (improper conduct) and the nature of various forbidden actions, including specific details about the 'Mukhvastrika' (mouth cloth) (Page 14-56).

• Detailed Explanations on Specific Concepts: The provided pages offer in-depth explanations of several core Jain concepts:

  • Dharma (Religion/Righteousness): Defined as that which protects beings from lower realms and leads them to higher realms, emphasizing Ahimsa, Sanyam, and Tapa as its pillars. Ahimsa is explained as the protection and preservation of life, not mere absence of violence.
  • Ahimsa (Non-violence): Elaborated upon as the protection of life and the intention to protect it. It's described as a "Bhav" (state of being) rather than an "Abhav" (absence). The text emphasizes that saving a dying creature is also Ahimsa. The concept of Dravya Hinsa (objective violence) and Bhava Hinsa (mental/intentional violence) is explained with examples.
  • Sanyam (Self-Control): Detailed as seventeen types of control over different life forms (earth-bodied, water-bodied, etc.), senses, and inner faculties (mind, speech, body). The importance and correct usage of the Mukhvastrika (mouth cloth) are extensively discussed as a means of practicing Vayu Kay Sanyam (control over air-bodied beings).
  • Tapa (Austerity): Explained as the means to burn away karmas, divided into Bahya Tapa (external) and Abhyantar Tapa (internal), with six types each. External austerities include fasting, reduced intake, begging, renunciation of tastes, enduring hardships, and solitude. Internal austerities include penance, humility, service, study, meditation, and detachment.
  • Gochari Vidhi (Alms-Seeking Procedure): The correct method of alms-seeking is explained through the analogy of a bee collecting nectar from flowers without harming them. It emphasizes detachment, taking only what is necessary, avoiding specific types of food or items, and maintaining equanimity.
  • Mukhvastrika (Mouth Cloth): A substantial discussion revolves around the mandatory use of the Mukhvastrika, its purpose in protecting microscopic life forms, and the scriptural basis for its use, refuting arguments against it.
  • Rathnemi and Rajimati Story: The narrative of Rathnemi's attraction to Rajimati and his subsequent renunciation and attainment of perfection after being guided by her is presented to illustrate the power of detachment and the overcoming of passions.
  • Six Types of Life (Shat-Jeevanikaya): The text elaborates on the existence of life in earth, water, fire, air, plants, and mobile beings, emphasizing the need for utmost care and non-violence towards all of them.
  • Bondage of Karma: The text explains the four types of karma bondage: Prakriti (nature), Sthiti (duration), Anubhaga (intensity), and Pradesh (quantity), using the analogy of a modak (sweet ball) to illustrate these concepts.
  • Moksha (Liberation): The ultimate goal is discussed, contrasting it with various philosophical views on liberation (e.g., Buddhist annihilation) and reaffirming the Jain perspective of a soul retaining its essential nature while being free from karma.
  • Virtues of a Monk: The text describes the ideal conduct and characteristics of a monk, emphasizing detachment, equanimity, adherence to vows, and the importance of knowledge and virtuous conduct.
  • Prohibitions (Anachirn): A significant portion of the later part of the text lists and explains 52 specific actions or situations that are forbidden for monks, covering aspects of food, lodging, conduct, and interactions.

In essence, the provided pages offer a detailed, practical, and scripturally grounded guide for Jain ascetics and adherents, emphasizing the meticulousness required in daily conduct, study, and adherence to the path of liberation as taught by the Tirthankaras.