Agam 42 Dashvaikalik Sutra Hindi Anuwad

The provided text is a comprehensive Hindi translation of the Jain Agam Sutra 42, known as the Dashavaikalik Sutra, translated and edited by Muni Deepratnasagarji. The text outlines the teachings and conduct for Jain monks and nuns.

Here's a summary of its key sections based on the provided pages:

Overall Structure: The Dashavaikalik Sutra is divided into various sections (Adhyayans) and subsections (Uddeshaks), each focusing on different aspects of Jain philosophy and monastic discipline. The translation is presented in Hindi, with the original Sanskrit sutras presumably implied or referenced.

Key Teachings and Topics Covered:

• Page 5: Adhyayan 1 - Drumushpikā (द्रुमपुष्पिका)

  • Focuses on the essence of Dharma, emphasizing non-violence (Ahimsa), self-control (Sanyam), and austerity (Tap).
  • Illustrates the monastic practice of seeking alms (Pindeshana) by comparing it to a bee collecting nectar from flowers without harming them. Monks are to take only what is necessary without causing trouble.
  • Highlights the importance of detachment and equanimity, even when encountering desirable objects or situations.

• Page 6: Adhyayan 2 - Shramanapoorva (श्रामण्यपूर्वक)

  • Discusses the true nature of renunciation (Tyag) and the challenges faced by monks in maintaining celibacy (Brahmacharya).
  • Emphasizes that true renunciation lies in voluntarily giving up desirable objects, even when available, rather than being deprived of them.
  • Stresses the importance of controlling desires and attachments, particularly to sensual pleasures, and the need to maintain a steady mind in the face of temptations.
  • Uses the example of a serpent that has vomited poison not wanting to ingest it again to illustrate the unacceptability of returning to worldly desires.

• Page 7-8: Adhyayan 3 - Kshullakachar Kathā (क्षुल्लकाचार कथा)

  • Details the "Kshullakachar," or the conduct of junior monks or those in the initial stages of monastic life.
  • Lists numerous prohibitions and forbidden practices for monks, covering a wide range of activities deemed contrary to the Jain path. These include:
    • Practices related to food and alms (e.g., certain types of food, specific ways of receiving alms).
    • Practices related to personal hygiene and adornment (e.g., using perfumes, garlands, bathing, applying makeup, wearing footwear).
    • Practices related to entertainment and leisure (e.g., playing dice games, chess).
    • Practices related to health and well-being (e.g., undergoing medical treatments, taking purgatives).
    • Practices related to social interactions and services (e.g., serving householders, inquiring about their well-being).
    • Practices related to raw or uncooked food items.
  • Reiterates the importance of adhering to strict discipline and avoiding any action that could harm living beings.

• Page 9-12: Adhyayan 4 - Shad Jeevanikāya (षट् जीवनिकाय)

  • Explains the concept of the "Six Classes of Living Beings" (Shad Jeevanikaya), which are fundamental to Jain ethics. These are: Earth-bodied beings (Pruthvikaya), Water-bodied beings (Apkaya), Fire-bodied beings (Tejkaya), Air-bodied beings (Vayukaya), Vegetation-bodied beings (Vanaspati-kaya), and Mobile beings (Trasa-kaya).
  • Emphasizes the paramount importance of non-violence (Ahimsa) towards all these classes of beings.
  • Details the five great vows (Mahavratas) that monks and nuns must observe, with a strong emphasis on non-violence (Ahimsa) as the first and foremost vow. This section elaborates on abstaining from violence against all six life forms.
  • It outlines the commitment to not cause harm, not to cause others to cause harm, and not to approve of harm to any living being, across all actions, words, and thoughts.
  • The vows of abstaining from false speech (Mishravada), theft (Adattadan), illicit sexual intercourse (Maithun), and excessive possession (Parigraha) are also discussed, along with the prohibition of nighttime eating (Ratri-bhojan).

• Page 14-20: Adhyayan 5 - Pindeshana (पिण्डेषणा)

  • Focuses on the proper method and ethical considerations for monks to collect alms (Pindeshana).
  • Provides detailed guidelines on how to walk, where to seek alms, what to accept, and what to reject.
  • Highlights the need for awareness of the surroundings to avoid harming any living beings (e.g., stepping on plants, water, insects).
  • Discusses the importance of taking alms from pure and appropriate sources, and the principles of discernment in accepting food and water.
  • Emphasizes not collecting food out of greed or desire for variety, and the importance of equanimity in receiving or not receiving alms.
  • Details specific prohibitions like taking food prepared with impure ingredients, food offered with certain intentions, or food that has been touched by prohibited substances.

• Page 23-26: Adhyayan 6 - Mahachar Kathā (महाचारकथा)

  • Discusses the "Great Conduct" (Mahachar) of monks, detailing their high ethical standards and disciplines.
  • It reiterates the prohibitions from earlier sections and emphasizes the strict adherence to these rules to maintain purity and spiritual progress.
  • Highlights the importance of non-violence towards all six classes of living beings, including subtle ones.
  • It reiterates the prohibitions against specific practices related to food, clothing, possessions, and interactions with the worldly environment.
  • The conduct is described as extremely difficult to follow but essential for achieving liberation.

• Page 27-29: Adhyayan 7 - Vakyashuddhi (वाक्यशुद्धि)

  • Focuses on the purity of speech (Vakyashuddhi) for monks.
  • Outlines guidelines on what kind of language to use and what to avoid.
  • Emphasis is placed on speaking truthful, beneficial, pleasant, and non-harmful words.
  • Prohibitions include speaking lies, harsh words, gossip, flattery, and words that cause harm or discomfort to others.
  • It stresses the importance of speaking with consideration for context, age, and the listener's feelings.
  • Specific examples are given of inappropriate ways to address people, describe objects, or make predictions.

• Page 31-33: Adhyayan 8 - Achar Pranidhi (आचारप्रणिधि)

  • Focuses on the principles of conduct and mindfulness.
  • Reiterates the importance of non-violence towards all living beings, with a particular emphasis on being mindful of subtle beings (sukshma jeev).
  • Discusses the proper way to sit, stand, sleep, and eat, emphasizing carefulness and avoidance of harm.
  • It stresses the importance of self-reflection, control over desires, and the acceptance of hardships as part of the spiritual path.
  • The text highlights the transient nature of life and the importance of practicing Dharma diligently.

• Page 36-41: Adhyayan 9 - Vinay Samadhi (विनय समाधि)

  • This extensive section focuses on the virtue of Vinaya (respect, humility, and discipline), particularly towards one's spiritual preceptors (gurus).
  • It emphasizes that true spiritual progress is impossible without respecting and obeying the teachings of one's guru.
  • It details the severe consequences of disrespecting or disobeying a guru, comparing it to inviting disaster or self-destruction.
  • The text outlines various forms of respectful conduct towards gurus, including listening attentively, following instructions, serving them with humility, and not boasting about one's own knowledge or achievements.
  • It discusses the importance of humility, non-anger, non-deception, and contentment in all interactions, especially with spiritual guides.
  • The section also touches upon the four types of Samadhi (meditative absorption): Vinaya Samadhi, Shruta Samadhi, Tapah Samadhi, and Achar Samadhi, and how they lead to spiritual liberation.

• Page 42-43: Adhyayan 10 - Sa Bhikshu (स भिक्षु)

  • This section defines what constitutes a true monk (Bhikshu) or nun (Bhikshuni) in Jainism.
  • It reiterates core Jain principles like non-violence, celibacy, truthfulness, non-stealing, non-possession, and abstaining from nighttime eating.
  • It emphasizes detachment from worldly pleasures, possessions, and social engagements.
  • A true monk is characterized by their equanimity, control over senses, understanding of scriptures, adherence to vows, and absence of greed, anger, and attachment.
  • It highlights the importance of taking alms from pure sources, sharing with fellow monks, and engaging in spiritual practices like study and meditation.

• Page 44-45: Chulika 1 - Rativakya (चूलिका-१-रतिवाक्य)

  • This section appears to be a concluding part of the Sutra, possibly offering further guidance or reflections.
  • It seems to address monks who might experience disillusionment or difficulty in their spiritual path due to suffering.
  • It emphasizes the impermanent nature of worldly pleasures and the suffering inherent in a householder's life, contrasting it with the bliss of monasticism.
  • It encourages perseverance in the spiritual path, even during difficult times, and highlights the consequences of abandoning it.

• Page 46-47: Chulika 2 - Viviktacharya (चूलिका-२-विविक्तचर्या)

  • This section focuses on the "solitary conduct" or "detached conduct" (Viviktacharya).
  • It outlines practices that promote detachment and solitude, essential for spiritual growth.
  • These include living in seclusion, seeking alms from unknown households, minimizing possessions, and avoiding conflict.
  • It discusses the importance of mindful actions, introspection, and maintaining a pure mind, even in challenging situations.

Publisher and Translator: The text is published by Dipratnasagar, Deepratnasagar, and translated/edited by Muni Deepratnasagarji, who is identified as an "Agam Diwakar" and holds academic qualifications (M.Com., M.Ed., Ph.D.) and the title "Shrut Maharshi."

Overall Message: The Dashavaikalik Sutra, as presented in this Hindi translation, serves as a comprehensive guide for Jain monks and nuns, laying down strict ethical guidelines and principles for spiritual practice. It emphasizes non-violence, self-control, detachment, purity of speech, respect for gurus, and diligent pursuit of liberation. The text uses analogies and examples to illustrate the importance of these teachings in overcoming worldly attachments and achieving spiritual enlightenment.