Agam 37 Dasasuyakkhandam Chauttham Cheyasuttam Mulam PDF File

Here is a comprehensive summary of the provided Jain text, Agam 37 Dasasuyakkhandam Chauttham Cheyasuttam:

This text is the fourth chapter (Cheyasuttam) of the DasaSrutaskandha, which is the 37th Agama in the Jain canon. It was revised and compiled by Muni Dipratnasagar. The text outlines various "dasas" or stages/principles, primarily related to the conduct and spiritual progress of monks and laypeople within the Jain tradition.

The text is structured into ten chapters, each focusing on a specific theme:

1. Asamāhi Ṭhāṇā (असमाहि ठाणा - States of Disquietude/Unsettlement): This chapter lists twenty states or actions that lead to a lack of peace or inner turmoil. These include actions like impure conduct, not cleaning oneself, being overly indulgent in seating and sleeping, speaking disparagingly of elders, harming others, holding onto anger, being envious, and being immoderate in taking food. These are presented as situations that disrupt one's mental peace and spiritual progress.

2. Sabalā (सबला - Strength/Capability, often in a negative context): This section describes twenty-one actions that indicate a person is "sabalā," meaning they are strong or perhaps reckless in their actions, often leading to transgressions. Examples include performing manual labor with improper intent, consuming food at night, consuming purchased items without proper scrutiny, changing one's group affiliation frequently, making mistakes in calculations, consuming food prepared by laypeople, speaking untruths, taking what is not given, and disturbing living beings in earth, water, fire, air, plants, or specific locations.

3. Āśāyaṇā (आसायणा - Transgressions/Offences): This chapter details thirty-three ways in which a monk might cause offense or transgression towards another monk. These are often subtle actions and omissions that violate monastic etiquette and purity. Examples include walking ahead of, beside, or behind another monk without permission, speaking before them, disclosing things to them that are not meant to be disclosed, eating without offering food to the senior monk, taking food without asking the senior monk, offering food to others without asking the senior monk, and showing disrespect through speech or actions concerning seating arrangements or belongings.

4. Gaṇisampadā (गणिसंपदा - Qualities of a Scholar/Learned Person): This chapter enumerates eight types of "Gaṇisampadā," which refer to the excellences or possessions of a learned monk or scholar. These are:

• Āyārasampadā (आयारसंपदा): Excellence in conduct and discipline.
• Sutasampadā (सुतसंपदा): Excellence in scriptural knowledge (being widely learned, well-practiced, diverse in knowledge, and clear in recitation).
• Śarīrasampadā (शरीरसंपदा): Excellence of the body (well-formed, strong, and capable).
• Vacanasampadā (वयणसंपदा): Excellence of speech (authoritative, meaningful, fearless, and unambiguous).
• Vāyanāsampadā (वायणासंपदा): Excellence in recitation (reciting correctly, meaningfully, and with understanding).
• Matiśampadā (मतिसंपदा): Excellence of intellect (sharpness in grasping, understanding, retaining, and applying knowledge).
• Prayogasampadā (पओगसंपदा): Excellence in application (using knowledge appropriately in different contexts).
• Saṅgahapariṇṇāsampadā (संगहपरिण्णासंपदा): Excellence in comprehension and engagement (understanding and managing affairs for the benefit of the group, timely action, and respect for elders). The chapter then elaborates on the sub-qualities of each of these excellences, often in sets of four or six, highlighting the importance of discipline, knowledge, and practical wisdom.

5. Cittasamāhi Ṭhāṇā (चित्तसमाहिठाणा - States of Mental Peace/Concentration): This chapter describes ten states or advancements of the mind that lead to mental peace and spiritual realization. These are presented as potential outcomes of diligent practice by monks and nuns, including:

• Developing religious thought.
• Recalling past lives.
• Seeing auspicious dreams.
• Witnessing divine visions.
• Gaining clairvoyance (Ohi-knowledge).
• Gaining clairvoyant vision (Ohi-vision).
• Gaining mind-reading knowledge (Manoparyavaya knowledge).
• Attaining omniscience (Kevala-knowledge).
• Attaining omniscient vision (Kevala-vision).
• Achieving liberation or nirvana. The chapter includes verses that describe the path to these states through meditation, detachment, and conquering karmic bonds.

6. Uvāsagapadimā (उवासगपडिमा - Stages of a Lay Follower): This lengthy chapter details eleven stages of spiritual progress for lay followers (upasakas and upasikas). It begins by contrasting the "akriyāvādī" (nihilist or one who denies action and its fruits) with the "kriyāvādī" (one who believes in action and its consequences). The eleven stages describe progressively stricter adherence to vows and principles.

• First Stage: Right faith.
• Second Stage: Observance of limited vows, but not perfectly.
• Third Stage: Perfect observance of limited vows and the full moon fasts.
• Fourth Stage: Perfect observance of vows, fasts, and single-day fasts.
• Fifth Stage: Adherence to all these, plus celibacy at night, controlled eating, and living a life of limited attachments.
• Sixth Stage: Similar to the fifth, but also consuming food that is not mixed with living beings.
• Seventh Stage: Similar to the sixth, but with controlled food intake and no involvement in worldly activities.
• Eighth Stage: Similar to the seventh, with control over food and also avoiding activities involving harm to living beings.
• Ninth Stage: Similar to the eighth, but also avoiding certain types of food.
• Tenth Stage: Similar to the ninth, with further restrictions and developing detachment.
• Eleventh Stage: The highest stage, involving strict asceticism, detachment, and preparation for renunciation, with specific rules for begging and interaction. The text elaborates on the characteristics and restrictions at each stage, emphasizing a gradual progression towards spiritual purity.

7. Bhikkhupadimā (भिक्खुपडिमा - Stages of a Monk): This chapter outlines twelve stages for monks, primarily categorized by the duration of their practice or vows.

• Monthly, two-monthly, three-monthly, four-monthly, five-monthly, six-monthly, and seven-monthly stages.
• Three stages of seven days and nights.
• One day and night stage. The text details the specific rules and observances for each stage, including dietary restrictions, the manner of accepting alms, rules for staying in accommodations, and how to deal with impurities and external disturbances. It emphasizes patience, forbearance, and strict adherence to the monastic code.

8. Pajjōsavaṇā (पज्जोसवणा - Observances/Fasts): This brief chapter marks the end of the previous section and is followed by the next. It appears to be a transitional marker.

9. Mohaṇijjāṭhāṇā (मोहणिज्जट्ठाणा - Causes of Delusion/Attachment): This chapter lists thirty sources or causes of delusion and attachment that lead to the accumulation of karma. It describes various actions that bind one to the cycle of birth and death due to intense attachment and delusion. These include actions related to harming living beings in water, suffocating them, striking them, harming them with smoke, striking the head, wrapping things around the head, repeatedly hitting and mocking others, deceitful behavior, falsely accusing oneself or others, distorting truth, engaging in deceitful practices, speaking falsely, interfering in others' affairs, disturbing the peaceful, causing attachment to worldly pleasures, promoting impure conduct, and denigrating righteous actions. The verses describe the karmic consequences of these actions, leading to great delusion.

10. Dasa-10 (दसा-१० - The Tenth Stage - A significant narrative portion): This extensive final section details an interaction between Lord Mahavir and King Shrenik of Rajagriha. It recounts the King's preparations for the arrival of Lord Mahavir, his desire to see the Lord, and his subsequent discourse with his queen, Chelana. The narrative then delves into the concept of "Nidana" (निदान - vows taken with worldly desires), explaining how both monks and nuns can fall into the trap of making vows or seeking spiritual advancement with the intention of obtaining worldly pleasures, celestial status, or favorable rebirths. The text extensively describes various negative "nidanas" that lead to unfavorable rebirths, such as becoming an attendant of powerful beings, being reborn in hells, or experiencing suffering due to past desires. It contrasts these with the benefits of "Anidana" (अनिदान - vows taken without worldly desires), which lead to liberation and ultimate happiness. The chapter highlights the importance of pure intention in spiritual practice and warns against the pitfalls of attachment and worldly ambitions masquerading as spiritual goals. It concludes with Lord Mahavir's teaching that true liberation is achieved through detachment from all worldly desires and diligent practice of the Jain path.

In essence, Agam 37 Dasasuyakkhandam Cheyasuttam is a profound guide for both ascetics and lay followers, detailing the principles, stages of practice, potential pitfalls, and ultimate goals within the Jain spiritual framework. It emphasizes purity of conduct, intellectual development, mental discipline, and the paramount importance of unmotivated devotion and detachment for achieving liberation.