Agam 37 Dashashrutskandha Sutra Hindi Anuwad

Here's a comprehensive summary of the Jain text, Agam 37 Dashashrutskandha Sutra, based on the provided Hindi translation by Muni Deepratnasagarji:

Overall Context:

The text is identified as Agam 37, belonging to the Chedsutra category, and is the fourth Chedsutra titled "Dashashrutskandha" (Ten Teachings/Sutras). The work is a Hindi translation and commentary by Muni Deepratnasagarji, who is also presented as a significant figure in Jain literature and education. The catalog link and publisher information are also provided. The translation aims to make this ancient Jain scripture accessible through Hindi.

The Dashashrutskandha Sutra is structured into ten "Dashas" (sections or chapters), each detailing a specific aspect of Jain conduct, ethics, or spiritual development. The common refrain "Hey Ayushman!" (O long-lived one!) indicates that the teachings are being delivered by a spiritual master to a disciple or listener. The text begins with obeisance to the pure vision, the Brahmachari Neminath, and revered Gurus.

Summary of Each Dasha:

• Dasha 1: Asamadhi Sthan (States of Non-Equanimity/Disquietude)

  • This Dasha discusses minor or common defects that disturb one's equanimity or inner peace. Just as minor physical ailments like a thorn prick or toothache disrupt physical comfort, minor faults disrupt spiritual equanimity.
  • It lists twenty such states that hinder a monk's progress. These include things like: walking too fast, impure conduct (not properly sweeping the path), careless sweeping, possessing excessive bedding or seats, speaking out of turn in front of elders, harboring thoughts of harming oneself or others, causing harm to living beings (earth-bodied, etc.), anger, backbiting, persistent insistence, creating new disputes, reviving old quarrels, studying at forbidden times, accepting alms from those with contaminated hands, making unnecessary noise, creating discord in the community, engaging in arguments, eating continuously from sunrise to sunset, and not being careful in finding pure alms.
  • The text clarifies that these twenty are representative, and many other similar faults can be encompassed within these categories. The essence is to renounce these states for mental equanimity.

• Dasha 2: Sabal (Serious Defects)

  • This Dasha deals with more serious or significant defects compared to the first Dasha, which focused on minor faults.
  • It outlines twenty-one "sabal" (strong/serious) defects. These include: manual stimulation for sensual pleasure, indulgence in sexual activity, night eating, consuming food prepared for specific religious occasions (Adhakarmik), food offered to kings, obtained through purchase, borrowed, snatched, or given without request; repeatedly canceling and then accepting vows; changing a monastic order within six months; touching water (even for cleansing) thrice in a month; engaging in deceit thrice in a month; consuming food offered by householders; intentionally causing harm to life, speaking falsely, stealing, or performing kayotsarga (standing meditation) on contaminated earth; engaging in similar activities on contaminated ground or near living beings; consuming roots, tubers, leaves, or green vegetation; repeated water contact and deceitful practices within a year; and knowingly accepting food or drink from hands or utensils containing living beings (water).
  • The text also mentions the three stages of developing a defect: atikram (thinking about the fault), vyatikram (taking the first step towards it), and atichara (preparing for the transgression). A person indulging in these is called a "sabal-achari."

• Dasha 3: Ashatana (Disrespect/Impiety)

  • Ashatana refers to behavior that is contrary, disrespectful, or insulting, particularly towards knowledge, perception, or conduct. It's described as a transgression that diminishes the value of these spiritual qualities.
  • This Dasha enumerates thirty-three types of Ashatana, mostly related to the disrespect shown by junior monks (shaix) towards senior monks (ratnadhik or sthavira) in terms of their seniority in initiation, knowledge, or conduct.
  • Examples include: walking, standing, or sitting too close to seniors, going to the place of excretion together, using the same water pot, speaking before seniors, ignoring or disrespectfully responding to seniors, offering alms before informing or seeking approval from seniors, serving desirable food to juniors before seniors, showing disrespect during conversations or storytelling, using disrespectful language towards seniors, correcting them harshly, and disrespectfully touching or occupying their bedding or seats.

• Dasha 4: Ganisampada (Qualities of a Leader/Preceptor)

  • This Dasha follows the discussion of faults and shifts to the positive qualities required for leadership and guiding the monastic community (gan). It states that by abandoning the faults discussed in the previous Dashas, a junior monk becomes worthy of Ganisampada.
  • It outlines eight types of Ganisampada: Achara (Conduct), Shrut (Scriptural Knowledge), Sharir (Body), Vachan (Speech), Vachana (Teaching/Recitation), Mati (Intellect), Prayog (Application/Practice), and Sangraha Parigya (Collection/Comprehension).
  • Each of these is further elaborated with four sub-qualities. For example, Achara Sampada includes consistent adherence to conduct, absence of ego, constant movement (not staying in one place), and a serious demeanor like seniors. Shrut Sampada includes being well-read, deeply understanding the meaning of scriptures, knowing different doctrines (own and others', universal and specific principles), and having pure pronunciation. The Dasha then details the duties of a Gani (leader), outlining four types of discipline (vinaya) they must impart: Achara Vinaya, Shrut Vinaya, Vikshepana Vinaya (re-establishing in the right faith), and Dosha Nirghatan Vinaya (eradication of faults).

• Dasha 5: Chittasamadhi Sthan (States of Mental Equanimity)

  • This Dasha focuses on achieving profound mental peace and joy through the attainment of spiritual qualities, paralleling the happiness worldly people derive from material possessions.
  • It describes ten states that lead to mental equanimity. The context is set in Vaniggrama during Lord Mahavir's time. These states are achieved through the practice of the five samitis and three guptis, along with pure contemplation and meditation.
  • The ten states are described as extraordinary accomplishments that lead to mental peace:
    1. Dharma Bhavana: Contemplation of Dharma, leading to the knowledge of all Dharmas.
    2. Sanjni Jatismaran Gyan: Knowledge of past lives.
    3. Dream Fulfillment: The accurate realization of dreams.
    4. Devadarshan: Vision of celestial beings and their splendor.
    5. Avadhigyan: Clairvoyant knowledge of gross matter.
    6. Avadhidarshan: Clairvoyant perception of gross matter.
    7. Manahparyavagyan: Telepathic knowledge of the thoughts of sentient beings in a specific area.
    8. Kevalgyan: Omniscience.
    9. Kevaldarshan: Omniperception.
    10. Keval Maran: Complete cessation of suffering, leading to liberation.
  • The Dasha emphasizes that by cultivating these states with a pure, non-attached mind, one achieves inner peace, attains liberation, and is reborn only once more, with knowledge of their past lives. The subsequent sutras describe how these spiritual knowledges (Avadhigyan, Manahparyavagyan, Kevalgyan) are attained through rigorous practice, austerity, and the destruction of karmic veils.

• Dasha 6: Upasak Pratima (Vows of a Lay Follower)

  • This Dasha addresses those who are unable to fully embrace the monastic life but aspire to spiritual growth, thus becoming lay devotees (upasak).
  • It details eleven specific vows or pratimas that a lay follower should undertake. These are presented as a progression of commitment.
  • The Dasha then contrasts the "kriyavadi" (believers in action and consequence) with "akriyavadi" (nihilists or atheists) who deny the existence of soul, karma, and afterlife. It strongly condemns the nihilistic view, describing it as leading to a life of violence, immorality, and attachment to worldly pleasures, ultimately resulting in rebirth in hellish realms.
  • The eleven pratimas are:
    1. Darshan Pratima: Right Faith (initial stage).
    2. Vrat Pratima: Vows (observing ethical restraints).
    3. Samayik Pratima: Regular periods of equanimity.
    4. Paushadh Pratima: Observance of specific fasting days.
    5. Din Mein Brahmacharya Pratima: Chastity during the day.
    6. Din-Raat Brahmacharya Pratima: Chastity day and night.
    7. Sachitta Parityag Pratima: Renunciation of living substances.
    8. Aarambh Parityag Pratima: Renunciation of worldly occupations.
    9. Preshya Parityag Pratima: Renunciation of employing others.
    10. Upadhi Bhakta Parityag Pratima: Renunciation of food prepared specifically for oneself.
    11. Shraman-Bhut Pratima: Emulating the conduct of monks.
  • Each pratima signifies an increasing level of commitment and renunciation, culminating in a life very close to that of a monk. The text details the time limits for observing each pratima.

• Dasha 7: Bhikshu Pratima (Vows of a Monk)

  • Following the Upasak Pratimas, this Dasha outlines twelve progressive vows or stages for monks. Similar to the previous Dasha, "pratima" here means a specific vow or stage of practice.
  • The pratimas are structured around periods of practice and specific austerities. They range from monthly observances to single-day and single-night practices, and various forms of fasting and meditation.
  • The first seven pratimas are monthly: masiki, dwimasiki, ..., saptamasiki. These involve renouncing attachment to the body, enduring hardships (upasarg), accepting alms from unknown sources, and following specific rules for receiving food and water, as well as rules for movement and speech.
  • The next three are based on weeks: the first seven days, the second seven days, and the third seven days (saptaratri, dwisaptaratri, trisaptaratri).
  • The eleventh is a day-and-night fast (ahoratri), and the twelfth is a single-night practice (ekaratri).
  • Detailed guidelines are provided for each pratima, including rules on diet, conduct, austerity, speech, places of stay, and interaction with the environment and others. The text emphasizes that strict adherence to these pratimas leads to adherence to Jain teachings and ultimately to liberation.

• Dasha 8: Paryushana

  • This Dasha briefly mentions the significance of Paryushana, the annual period of repentance and spiritual observance.
  • It connects Paryushana to the life of Lord Mahavir, noting that five significant events in his life occurred during the Uttara Phalguni nakshatra (star constellation): his descent from heaven, conception, birth, initiation, and attainment of omniscience. He attained Nirvana in the Swati nakshatra. The text states that the Paryushana Kalpa (observance) was taught repeatedly.

• Dasha 9: Mohaniya Sthan (Causes of Infatuation/Delusion)

  • This Dasha identifies Mohaniya Karma (infatuation-causing karma) as the most potent of the eight karmas, with the longest duration. Its complete destruction leads to the destruction of other karmas.
  • It details thirty specific causes or actions that lead to the bondage of Mohaniya Karma. These are presented as severe transgressions that generate intense delusion and attachment.
  • Examples include: causing death to living beings in water or by obstructing their breath, killing with weapons, deceitful acts, lying, hiding the truth of scriptures, falsely accusing the innocent, blaming others for one's own misdeeds, speaking mixed or divisive language, causing conflict, disloyalty to rulers or benefactors, betraying trust, hypocrisy (claiming celibacy without practicing it), greed, envy, causing harm to one's benefactors, actions similar to a serpent consuming its young (betraying relationships), killing leaders, protectors, or respected individuals, corrupting virtuous individuals, denigrating Jinavani (teachings of the Jinas), disrespecting gurus or teachers, false claims of knowledge or austerity, not serving the sick or needy, creating schisms in the monastic community, using occult or unrighteous means for personal gain, and disrespecting deities or celestial beings.
  • The Dasha strongly advises monks against these actions, as they lead to profound delusion and hinder spiritual progress.

• Dasha 10: Ayati Sthan (Causes of Future Aspirations/Desires)

  • This Dasha explores the concept of Nidana (making vows or desires based on attachment to worldly or spiritual attainments in future lives), which is considered a form of delusion.
  • The narrative begins with King Shrenik of Rajagriha preparing to visit Lord Mahavir. The king's preparations highlight his attachment to worldly grandeur and pleasures.
  • The Dasha then presents a series of hypothetical scenarios where monks or nuns, while practicing austerities, might observe the worldly enjoyments of the wealthy or the celestial pleasures of gods and develop desires (nidana) for similar experiences in future lives.
  • These desires are described as "malicious aspirations" that, even if fulfilled in future lives (as gods or wealthy humans), prevent the individual from truly embracing and benefiting from the teachings of the omniscient ones (Kevalis). They lead to an inability to accept the Dharma with true faith, resulting in rebirth in lower realms or a lack of spiritual progress.
  • The text outlines ten distinct types of "malicious aspirations" (nidana):
    1. Desiring worldly pleasures like the king.
    2. Desiring celestial pleasures like a goddess.
    3. Desiring to be born as a woman to experience pleasures.
    4. Desiring to be born as a man (because women's lives are perceived as difficult).
    5. Desiring to renounce worldly pleasures but not the spiritual path itself.
    6. Desiring spiritual attainment but engaging in worldly affairs and mixing faiths.
    7. Desiring the Lay follower path but not the monastic path.
    8. Desiring to be born in humble circumstances to facilitate renunciation.
    9. Desiring the monk's path but not achieving liberation in the same life.
    10. The aspiration for pure, attachment-free spiritual practice leading to liberation in the same life.
  • The last sutra emphasizes the consequence of these nidanas: they create an inability to truly internalize and benefit from the Dharma, often leading to rebirth in hell or a life where spiritual progress is severely hampered, despite potentially experiencing some worldly or celestial enjoyments. True liberation comes from shedding all desires and attachments.

Conclusion:

The Dashashrutskandha Sutra, as translated and commented upon by Muni Deepratnasagarji, serves as a detailed guide to the ethical and spiritual practices within Jainism. It systematically outlines various faults to be avoided, qualities to be cultivated, the discipline for both lay followers and monks, and the profound spiritual states to be attained. The text underscores the importance of pure conduct, right faith, and the eradication of delusions and attachments for achieving liberation.