Agam 30 2 Chandravejjhaya Sutra Hindi Anuwad

Here's a comprehensive summary of the Jain text "Agam 30/2 Chandravejjhaya Sutra Hindi Anuwad," based on the provided pages:

This document is a Hindi translation and commentary of the Jain Agam Sutra 30/2, also known as Payannasutra 7/2 or Chandravydhyaka. The work is attributed to Muni Diptratnasagarji, described as an Agam Diwakar (Sun of Agams) and Shrut Maharsi (Great Seer of Scripture).

The text begins with invocations to pure vision, Lord Neminath (the 22nd Tirthankar), and the guru, Pudya Anand-kshama-lalit-susheel-sudharmasagar.

The Chandravydhyaka is identified as a part of the Prakirnak (miscellaneous) Agams, specifically the seventh sutra within the Payannasutra (also known as Prakirnak) collection. The translation is presented as the 30th volume, part 2, of a series of Hindi translations of Jain Agams.

Key Themes and Sections:

The Chandravydhyaka is structured to discuss various essential qualities and practices for spiritual progress, particularly for monks and aspiring monks. The table of contents on page 2 outlines the main topics:

• Mangal and Dwar Nirupan (Auspiciousness and Gateways): This likely refers to introductory auspicious verses and the opening of the discourse.
• Vinaygun Dwar (Gateway of Humility/Discipline): This is a major focus of the text, emphasizing the importance of humility and discipline.
• Acharya Dwar (Gateway of the Acharya/Teacher): Discusses the qualities and importance of spiritual preceptors.
• Shilp Dwar (Gateway of Skill/Craft): This might refer to the skills or methods of spiritual practice.
• Vinay Nigrah Dwar (Gateway of the Restraint of Humility/Discipline): Further elaboration on managing and practicing humility.
• Gyan Gun Dwar (Gateway of Knowledge/Wisdom): Focuses on the significance and cultivation of right knowledge.
• Charitra Gun Dwar (Gateway of Conduct/Righteousness): Discusses the importance and practice of virtuous conduct.
• Marana Gun Dwar (Gateway of Death/End of Life): Explores the approach to death and dying well.
• Upasanhara (Conclusion): The concluding remarks of the text.

Summary of Content (based on the provided verses):

The following summarizes the key points made in the translated verses (approximately):

• Verses 1-2: The text starts with veneration to the liberated souls (Siddhas) and the Arihants (fully enlightened beings). It declares the scripture to be the essence of the path to liberation, emphasizing the need for attentive listening and practice, free from frivolous talk.
• Verse 3: The discourse will cover the virtues of Vinay (humility/discipline), the qualities of the Acharya (teacher), the qualities of the disciple, the qualities of Vinay Nigrah (restraint in discipline), knowledge, conduct, and dying.
• Verses 4-11 (Focus on Vinay): The text strongly emphasizes that disrespect towards the Guru from whom knowledge is received renders the acquired knowledge futile, regardless of the effort. Arrogant and undisciplined individuals who disrespect their Guru will not find fame and will face downfall. Conversely, those who receive knowledge with humility gain support, trust, and fame. Disrespect towards the Guru leads to the destruction of knowledge, or at least its inability to yield true benefits. It warns that an undisciplined recipient and the Guru who is disrespected both suffer. True knowledge becomes potent only when acquired with humility and by a virtuous person, much like a girl from a noble family gains eminence when married to a worthy husband. The importance of practicing humility is stressed above all, as knowledge is easily accessible to the humble.
• Verses 12-14: One should learn scriptures with humility, remember them, and not be negligent, as remembered knowledge leads to well-being in the afterlife. The fruits of knowledge learned with humility, joy, and memorization are deeply felt. It's noted that in this difficult era, finding both true preceptors (Gurus) and diligent disciples willing to learn scriptures without anger, pride, etc., is rare.
• Verses 15-18 (More on Vinay): The virtue of humility is praised by the wise. The undisciplined will never gain renown. Some people, despite knowing the benefits of humility, avoid it due to the influence of negative karma and attachment. Even those who speak little or read less, but are humble, self-controlled, and disciplined, gain widespread fame.
• Verses 19-21 (Consequences of Disrespect): Disrespecting or misusing knowledge, or denigrating Gurus, leads to severe downfall due to deep false belief. Again, it is highlighted that finding both a knowledgeable Guru and a dedicated disciple is rare.
• Verse 22: The text transitions to discussing the qualities of the Acharya after explaining the benefits of humility.
• Verses 23-27 (Qualities of the Acharya): The Acharya is described as tolerant like the earth, firm in dharma like Mount Meru, gentle like the moon, discreet in revealing confessed faults, knowledgeable about the reasons and methods of confession, firm-hearted, unvanquished by opponents, timely in action, without haste, free from delusion, inspiring disciples in conduct and study, without deceit, knowledgeable in various worldly and spiritual sciences, and one who has understood the twelve Angas of the scriptures. Scholars and virtuous individuals always praise such Acharyas.
• Verses 28-34 (Role and Reverence of the Acharya): Acharyas are described as guides to both the mundane world and liberation, illuminating others like a lamp lighting many others. They are praised as being as radiant as the sun, gentle and cooling as the moon, and capable of ferrying souls across the ocean of existence. Those who bow to such Acharyas are fortunate, gaining fame in this life, divine status in the next, and unwavering faith in dharma. Even celestial beings remember and honor them.
• Verse 35: Celestial beings, even amidst their pleasures, remember the teachings of the pure conduct (Nirgranth Pravachan) and have apsaras offer salutations to the Acharyas.
• Verse 36: Monks who perform severe austerities but do not follow the Guru's word become trapped in the cycle of birth and death eternally.
• Verses 37-42 (Qualities of the Disciple): The text then outlines the qualities of an ideal disciple: humble, appreciative of virtues, understanding the Acharya's intentions, enduring hardship like the earth, stable in dharma, balanced in pleasure and pain, having few desires, content, knowing the six types of humility, desiring spiritual benefit, free from pride, attentive, simple-hearted, adding beauty to the teachings, and diligent in spiritual practices like study and vows.
• Verses 43-49 (Further Disciple Qualities): Praising the qualities of virtuous disciples, the text advises them to shed pride and seek education. Only virtuous disciples attract more disciples. They should accept both harsh and kind words from their Guru. Specific physical and character traits are mentioned: sweetness of speech, not gossiping, sincerity, lack of greed, physical fitness, composure, generosity, sharp intellect, faith, absence of negative emotions, understanding of time and place, knowing dharma, and overcoming sleep and trials.
• Verses 50-52 (The Importance of Humility for Knowledge): Even a knowledgeable person is not praised by wise sages if they are undisciplined and proud. Knowledge should be imparted only to the humble, devoted, simple-hearted, and pure disciples who enhance the glory of the teachings. Even a son is not taught if he lacks virtue, so how can a completely virtuous disciple be taught? The text stresses the importance of testing disciples.
• Verses 53-65 (Vinay Nigrah - Restraint in Discipline): Humility is the door to liberation. One should never reject humility, as even those with little scriptural knowledge can eradicate karma through it. One who overcomes indiscipline with discipline, unrighteousness with righteousness, and sin with virtue conquers the three worlds. Again, it is stated that undisciplined but knowledgeable individuals are not praised. Even highly learned individuals who are morally weak and lax in conduct are considered less learned by the wise. Conversely, those with little scriptural knowledge but who are diligent in practice, knowledge, and conduct are given the status of the highly learned. Knowledge is embedded in right faith, and conduct encompasses both knowledge and faith. Forgiveness strengthens austerities, and discipline makes regulations successful. Without liberation-giving humility, austerities, regulations, and other virtues are futile. The Tirthankaras first preached humility. Humility and knowledge are intertwined; humility leads to knowledge, and knowledge reveals the nature of humility. The essence of all conduct lies in humility; therefore, undisciplined monks are not praised. Those who are learned but lack faith and humility cannot practice pure conduct and remain wandering in the world.
• Verses 66-68 (Benefits of Humility for Knowledge): Monks who are content with little scriptural knowledge and are eager to practice humility, and who follow the five great vows without fault, keeping their body, speech, and mind restrained, are truly practitioners of conduct. Scriptural study is of no benefit to an undisciplined monk, just as countless lamps are useless to a blind person.
• Verses 69-77 (Qualities of Knowledge): The text elaborates on the benefits of acquired knowledge. It's impossible to fully comprehend all scriptures; therefore, those who are knowledgeable and practice conduct are commendable. Scriptural knowledge helps understand the universe, the nine elements (soul, non-soul, merit, demerit, influx, stoppage, bondage, liberation), and the path to liberation. Knowledge is the cause of conduct. By knowing faults, one abandons them; by knowing virtues, one practices them. Dharma is achieved through both. Knowledge without conduct, and conduct without knowledge, do not lead to liberation. One who knows but doesn't practice virtues like forgiveness and abandon vices like anger cannot be free from faults or gain virtues. Knowledgeable practitioners of conduct eradicate karmic impurities. Knowledge and conduct are like a soldier and a weapon; one without the other is insufficient for liberation. False belief prevents knowledge, knowledge without conduct yields no virtues, and without virtues, liberation (complete shedding of karma) is not attained. Knowledge is conduct, conduct is the essence of teachings, and the essence of teachings is the ultimate reality.
• Verses 78-89 (Knowledge and Conduct Interplay): Understanding the ultimate reality leads to knowing bondage and liberation, and thus eradicating old karma. Knowledge leads to right action, and action internalizes knowledge, leading to the purity of spiritual conduct. Knowledge illuminates, austerities purify, and restraint protects. The Jain path to liberation involves knowledge, austerity, and restraint. Highly learned individuals are as esteemed as the moon, their words bringing joy and leading to the crossing of the ocean of existence. A knowledgeable soul, like a needle with thread, does not get lost in the worldly forest. Without the understanding of scriptures, a soul lost in false belief wanders in the world. Through scriptural knowledge, one can attain a good destination and liberation by maintaining the purity of conduct throughout life. Just as a physician understands illness through medical texts, a monk understands how to purify conduct through scriptural knowledge. Therefore, those seeking liberation must diligently study the Agams. Among the twelve types of external and internal austerities, self-study (Swadhyaya) is considered the greatest.
• Verses 90-99 (Diligence in Study and its Benefits): One should diligently study, regardless of innate intelligence, as intelligence arises from the alleviation of karmic obstructions. Self-study can eradicate accumulated karma from many lifetimes in moments, while other efforts only dissipate it over time. Only omniscient beings are the ultimate source of answers for all beings. Even a single verse that inspires detachment is true knowledge. One should hold onto such a verse throughout life. Adhering to even one verse can lead to spiritual progress and ultimately liberation through meditation. Contemplating even one verse at the time of death is considered an act of adoration. Monks who achieve this can attain liberation within three lifetimes.
• Verses 100-115 (Qualities of Conduct): The text then moves to the qualities of conduct. Those who renounce worldly ties to follow the teachings are blessed. Those who practice with a pure, focused mind do not feel regret even at death. Those who do not stabilize their souls on the path to liberation, despite obtaining rare spiritual status, often falter. Those with firm intellect who seek the afterlife and focus their minds attain the end of all suffering. Those who remain vigilant in their conduct and eradicate anger, pride, deceit, and greed attain ultimate happiness. Those who squander their precious human birth suffer greatly later, like a shipwrecked sailor. Those who do not violate their monkhood with mind, speech, and body, like a sailor finding a ship, do not suffer. It is difficult to obtain human birth, achieve spiritual awakening, become a monk, understand the secrets of scriptures, and purify conduct. Therefore, wise individuals strive for conduct purification through confession. Some praise right faith, others the purity of conduct, and some right knowledge. The text discusses whether to prioritize right faith or conduct when both are present. Right faith can exist without conduct (like Krishna and Shrenik), but those with conduct invariably have right faith. If one falls from conduct, they should firmly embrace right faith, as liberation is impossible without right perception. It's not surprising if those who have fallen from a high level of conduct due to false belief also fall from right faith. A monk whose intellect is guided by the five restraints and three safeguards, and who harbors no attachment or aversion, attains pure conduct. Therefore, one should diligently practice the restraints and safeguards for conduct purification, and not be negligent in practicing right faith, conduct, and knowledge.
• Verses 116-130 (Qualities of Samadhi-Marana - Peaceful Death): The text then discusses the qualities of a peaceful death. Just as an untrained rider on a wild horse perishes facing an enemy, a monk who hasn't practiced austerities faces death unprepared. Monks who have practiced austerities and controlled desires can tolerate suffering at death. Those who have practiced renunciation and rigorous austerities can overcome suffering. Monks who have not practiced austerities earlier are distressed by sensory pains and obstacles at death. Even learned monks may lose concentration at death if they succumb to sensory desires, as the memory of scriptures becomes impossible to recall. However, even a less learned monk who has practiced austerities can uphold their vows and face death beautifully. Cowardly individuals, tormented by sensory desires and lacking practice, panic at the final moments. Monks who have practiced difficult austerities possess the strength to endure suffering. Wise monks, thinking of their future well-being, remain detached from worldly pleasures and practice Samadhi Yoga without attachment to external factors. Similar to an archer aiming at a target, one must train their mind to achieve spiritual concentration at the time of death. If the mind wanders, the target will be missed.
• Verses 131-139 (Attaining Samadhi at Death): One must make their soul an adept in the path to liberation to achieve concentration at death, like aiming for the "Chandra Vydhya." A pure death comes to a monk who has firm faith and confesses their sins. Acknowledging all transgressions to the omniscient beings, one should present themselves for confession. Controlling the passions of attachment and aversion that bind one to the world leads to undisturbed concentration at death. Those who restrain their actions through knowledge and discipline can maintain concentration. Those who always control intense passions like anger, which are condemned by the Tirthankaras, achieve equanimity at death. Knowledgeable individuals who restrain their senses with the reins of knowledge attain concentration at death. Monks who are benevolent towards all beings, unafraid of worldly fears, humble, and possess equanimity, attain ultimate concentration at death. Those who have conquered arrogance, are protected by the nine restraints, and adhere to the ten virtues, also attain equanimity at death. Those who desire the path to liberation, avoid disrespect towards deities and Gurus, and are inclined towards pure meditation through constant practice of dharma meditation, will attain concentration at death.
• Verses 140-147 (Overcoming Passions): Monks who tolerate difficulties and hardships in various locations can achieve concentration at death. Fortunate individuals remain unshaken by the passions of others. If a monk's passions are high-level, their monasticism is fruitless. Even pure conduct of many years is lost in a moment by someone with a tainted mind. Karma accumulated over countless lifetimes due to negligence is eradicated by monks who overcome attachment and aversion. Even those on the path of pacification can fall; therefore, one cannot rely on remaining passions. True well-being is achieved only when anger and other passions are destroyed. True victory is in conquering passions, fearlessness is in their destruction, and indestructible happiness is obtained when they are completely eradicated.
• Verses 148-153 (The Nature of True Renunciation and Confession): Blessed are the monks who are absorbed in the teachings, conquer passions, are detached from external objects, and roam freely in the path of discipline. Such great monks, possessing uninterrupted virtues, move freely in this world and the next, in life and death. At the time of death, wise individuals should strive to shed false belief and embrace right faith. It is regrettable that even patient individuals, overwhelmed by the pain of death, succumb to false belief. Therefore, wise monks must remember all sins committed since initiation and purify them through confession. They should willingly accept any penance prescribed by the Guru, considering it a favor that has brought them across the ocean of existence.
• Verses 154-166 (Importance of Penance and Right Conduct): Monks should ideally not commit offenses. If they do, penance is essential. Purity can be achieved through penance for those with much negligence, and penance acts as a rein to protect conduct. Those with "shalyas" (inner thorns or hidden vices) are never purified, as stated by the omniscient. Those who confess their sins become free from death and rebirth. Conversely, dying without such purification leads to repeated cycles of birth and death. A monk who becomes negligent in the five restraints and three safeguards, and even after long practice, violates dharma at death, is considered non-adoring by the wise. However, one who, after living a life of delusion, becomes restrained in their final life and is suitable for adoration at death, is called an adorer by the Tirthankaras. Therefore, a monk accepting the final vow (Santhara) should reflect: "My soul is one, eternal, and possesses knowledge and perception. All else is born of connection with the body. I am one; I have no one, and no one is mine. I cannot see whom I belong to, and there is nothing that is mine." They should realize they have experienced countless births in various forms due to ignorance, and their own karma has brought no satisfaction or purity of right faith. Those who are negligent in the path of liberation wander in the terrible ocean of existence for a long time. Those with firm intellect who do not abandon the path of teachings followed by their predecessors overcome all suffering. Diligent individuals who eradicate anger, pride, deceit, greed, attachment, and aversion surely attain liberation, which is like supreme eternal happiness.
• Verses 167-175 (The Isolation of Death and the Role of Confession): At the time of death, parents, relatives, or friends cannot offer any support. External possessions like wealth, servants, chariots, or palanquins are useless. Military strength (elephants, horses, soldiers, bows, chariots) cannot save a person from death. Only by removing afflictions and inner thorns can the soul be purified through the adoration of Samadhi Marana, as taught by the Jinas. Monks who know how to purify faults in their vows must purify their inner thorns with the help of others, like Gurus. Just as expert physicians consult other physicians for their own ailments and follow their advice, monks reveal their faults to the Guru for purification. Thus, at the time of death, a monk attains pure monastic life. A monk who has no attachment at the time of death is called an adorer.
• Verses 176-177 (Final Exhortation): The text concludes by urging the seeker of liberation to behave in such a way that they are completely freed from the cycle of birth, death, rebirth, and downfall into lower realms.

In essence, the Chandravydhyaka is a profound discourse on the indispensable role of humility (Vinay) as the foundation for acquiring and retaining spiritual knowledge and conduct. It elaborates on the virtues of a true Guru and an ideal disciple, emphasizing the importance of discipline, self-control, and the rigorous practice of the Jain path to achieve a peaceful death and ultimately, liberation. The text highlights the interconnectedness of knowledge, conduct, and faith, with humility acting as the key enabler for spiritual progress.