Agam Deep 25 AaurPacchakhanam Gujarati Anuvaad

This document is the Gujarati translation and commentary ("Gurjar Chhaya") of the Jain text "Aaur Pachchakhanu" (likely part of the Agamas), compiled as "Agam Deep 25". It is authored by Muni Dipratnasagar, published by Agam Shrut Prakashan.

Here's a comprehensive summary based on the provided pages:

Overall Purpose and Context:

• The document is part of a larger series called "Agam Deep," which aims to provide Gujarati translations and commentaries of Jain Agamas. This specific volume, "Agam Deep 25," focuses on "Aaur Pachchakhanu," which translates to "Aaur" (possibly relating to offerings or resolutions) and "Pachchakhanu" (meaning renunciation or vows).
• The "Gurjar Chhaya" indicates that it's a Gujarati explanation or commentary on the original text.
• The publication is supported by various individuals and organizations, as detailed in the "Dravya Sahayak" (financial contributors) sections.

Key Content and Themes (as per the table of contents and translated excerpts):

• Page 4 (Table of Contents):

  • Prakrupanā (પ્રરૂપણા): Likely introductory explanations or descriptions.
  • Pratikramanaādi Ālochana (પ્રતિક્રમણ આદિ આલોચના): Discussion of retrospection (Pratikramana), confession (Ālochana), and related practices. This section seems to cover verses 1-10.
  • Ālochana Dāyak-Grāhak Swarūp (આલોચના દાયક-ગ્રાહક સ્વરૂપ): The nature of confession, including the giver and receiver. This section covers verses 11-33.
  • Asamādhi Maraṇa (અસમાધિ મરણ): Discussion of an "unpeaceful death" or death without equanimity. This section covers verses 37-45.
  • Pandit Maraṇa ane Ārādhana (પંડિત મરણ અને આરાધના): Discussion of a "wise death" (Pandit Marana) and the associated spiritual practices (Aradhana). This section covers verses 46-71.

• Page 11 (Excerpt):

  • Definition of Bal Pandit Marana (બાલ પંડિત મરણ): This section defines "Bal Pandit Marana" as the death of a soul who has attained right faith (Samkit) and renounced violence against mobile beings (Trasa), falsehood, etc., due to an intention to kill, without actual malice. This death occurs while in a state of partial renunciation (Deshavirati).
  • Deshavirati and Vows: It elaborates on Deshavirati, the path of partial renunciation for lay followers (Shravakas), which involves five vows (Anuvratas) and seven vows of discipline (Shikshavratas), totaling twelve vows. The five Anuvratas are listed as abstaining from violence, falsehood, theft, improper sexual conduct, and unlimited desires. The three Guṇavratas (virtuous vows) are mentioned as controlling senses, avoiding pointless harm, and limiting daily activities (Deshavakashika). Four Shikshavratas are also mentioned, relating to regulated consumption, Samayika (equanimity practice), Atithi Samvibhaga (helping guests/ascetics), and Paushadha (fasting).
  • Conditions of Bal Pandit Marana: It describes how this death occurs without final renunciation (Santhara/Sallekhana) due to haste, attachment to life, or family objections. The individual may die without performing Sallekhana, after confessing sins, and on their own bed, still in a state of Deshavirati.
  • Rebirth and Liberation: Such a death leads to rebirth in celestial abodes (Vaimanika Devlok) and eventual liberation within seven lifetimes.

• Page 12 (Excerpt):

  • Confession (Pratikramana): The text provides a detailed prayer for confession, where the speaker renounces past, future, and present sins, actions committed through others, and approval of others' sins. It includes renouncing delusion (Mithyatva), lack of restraint (Avirati), passions (Kashaya), and sinful activities.
  • Renunciation of Delusions and Desires: The confession extends to renouncing harmful beliefs, attachment to worldly pleasures, anger, pride, deceit, greed, attachment, aversion, infatuation, desires for wealth and fame, and attachment to the material world. It also covers renouncing the influence of different philosophies (e.g., Baudha), attachment to the body, and mental disturbances.
  • Declaration of Friendship: A declaration of friendship towards all beings and absence of enmity is made.
  • Renunciation of Vows: The text details renouncing the five great sins (Arambha, Asatya, Adattadan, Maithuna, Parigraha) and desires.

• Page 13 (Excerpt):

  • Renunciation of Emotions and Attachments: Further renunciation includes giving up attachment (Raga), bondage (Bandha), hatred (Dvesha), joy (Harsha), humility, fickleness, fear, sorrow, liking, and disliking. The soul is declared to be its own refuge, and all external things are renounced.
  • Focus on the Soul: The importance of the soul as the sole refuge in knowledge, perception, conduct, renunciation, and restraint is emphasized.
  • The Solitary Nature of the Soul: The text highlights that the soul is born alone, lives alone, dies alone, and achieves liberation alone, free from karma.
  • Renunciation of Suffering and Karma: The soul's suffering stemming from attachments and karma is acknowledged, and all such connections are renounced.
  • Criticism of Neglect: The text criticizes the failure to observe virtues due to negligence (Pramada) and renounces future transgressions.
  • Renunciation of Vices: A comprehensive list of vices like the seven fears, eight prides (Mada), four forms of consciousness (Sanga), three forms of arrogance (Garava), 33 sources of anger, attachment, aversion, lack of restraint, ignorance, wrong faith, and all possessiveness towards living and non-living entities is condemned.

• Page 14 (Excerpt):

  • Confession and Proper Conduct: The act of confessing one's faults (Ayalochan) to a qualified guru is described as important. The text emphasizes sincerity and the need for a guru who is well-versed in the Agamas and keeps secrets.
  • Seeking Forgiveness: Forgiveness is sought for any harm caused due to anger, hatred, ungratefulness, or negligence.
  • Types of Death: Three types of death are mentioned: Bal Marana (childish death), Bal-Pandit Marana (wise-childish death), and Pandit Marana (wise death), which is the death of Kevalis (omniscient beings).
  • Conditions of Asamādhi Marana: Those who die with eight prides, destroyed intellect, and deceit (Maya) are considered not to be true aspirants.
  • Consequences of Asamādhi Marana: Dying with Asamādhi leads to rebirth in lower realms (Durgati), makes it difficult to attain right faith, and results in endless transmigration.
  • Causes of Rebirth and Suffering: The text questions the causes of rebirth in lower realms, ignorance, repeated deaths, and prolonged wandering in the cycle of existence. It lists five lower realms of deities (Kandarpa, Kilbishika, Chakar, Asura, Sammoha).
  • Attaining Right Faith (Bodhi): Souls that die with delusion, attachment to vows without true understanding, and negative inclinations will find it difficult to attain the seed of enlightenment. Conversely, those who die with right faith, without attachment to specific vows, and with pure inclinations will find the seed of enlightenment (Samkit) easily accessible.
  • The Path to Liberation: Souls who are enemies of the Guru, filled with delusion, impure, and practice unrighteous conduct will have an endless cycle of rebirth. Those who are devoted to the teachings of Jinavachana, follow the Guru's word with devotion, are free from flaws and mental agitation, will have a shorter cycle of rebirth.
  • Methods of Self-Harm: Engaging in activities like taking up arms, consuming poison, immolation, drowning, improper conduct, and excessive indulgence leads to an increased cycle of birth and death.

• Page 15 (Excerpt):

  • The Goal of Pandit Marana: The text emphasizes the importance of dying with knowledge and right perception (Pandit Marana) to overcome the cycle of birth and death and the suffering of hellish realms.
  • Reflection on Past Suffering: It encourages reflecting on past sufferings endured in the cycle of existence.
  • The Futility of Sensory Pleasures: The text compares the soul's insatiable desire for worldly pleasures to fire consuming dry grass or rivers filling the ocean, stating that no amount of enjoyment brings true satisfaction.
  • Caution Against Sachedha Ahara: The text warns against consuming food associated with living beings (Sachedha Ahara) even in thought, citing the example of fish going to the seventh hell as a consequence.
  • The Importance of Practice and Self-Control: It stresses the importance of consistent practice, controlling passions, and making death a deliberate act of renunciation. Untimely fasting without proper practice can lead to falling back into lower realms due to past karma.
  • The Path to Moksha: The text advocates for a path of consistent effort, like the archer Rahavavedha, to attain liberation by cultivating knowledge and other virtues.
  • Detachment at the Time of Death: At the time of death, one should renounce external affairs, be absorbed in the contemplation of the soul, and maintain a vigilant mind.
  • Overcoming Karma and Achieving Liberation: By conquering attachment and aversion, destroying the eight karmas, and breaking free from the cycle of birth and death, one can achieve liberation.
  • Acceptance of Teachings: The entire teachings of the Jinavaras, which lead to the welfare of all beings and the path to liberation, are to be accepted with mind, speech, and body.
  • The Power of Single Verse: It is stated that even an omniscient being cannot contemplate all twelve Angas at the time of death. Therefore, focusing on even a single verse that inspires detachment can lead to a virtuous death and eventual liberation.
  • The Virtuous Soul: A virtuous soul, engaged in spiritual practice, dies with equanimity and achieves liberation within three lifetimes.
  • Renunciation and Freedom from Fear: The text states that the soul, having attained the essence of the self (Atmatattva) as described in the Agamas, has embraced the path to a good destiny and therefore does not fear death.
  • Dignity in Death: It compares the inevitable nature of death for both the courageous and the fearful, highlighting that dying with courage and equanimity is superior.
  • The Importance of Conduct: Living a life of virtue (Sheela), knowledge, right perception, and mindfulness leads to greater liberation from the cycle of existence.
  • The Role of Brahmacharya and Austerity: Long-term observance of Brahmacharya (celibacy) and the destruction of remaining karma and afflictions lead to purity and eventual liberation.
  • The Ideal Aspirant: A disciplined, fearless, and industrious aspirant who is aware of the fear of Samsara is said to undertake worthy renunciations.

• Page 16 (Excerpt):

  • The Ultimate Goal: The text concludes by stating that those who observe these practices with patience and clarity at the time of death will attain the highest state. It offers reverence to the Vira Prabhu (the enlightened one) who reveals the cessation of all suffering.

The "Agam Deep" Series and Publisher:

• The document is part of "Agam Deep," a series that seems to be systematically translating and commenting on the various Jain Agamas.
• Page 10 provides a detailed listing of the "Agam Deep" series, indicating that "Agam Deep 25" is "Aaur Pachchakhanu - Bahu Paya" (Aaur Pachchakhanu - Multiple Resolutions/Vows), with its Gujarati commentary being "Agam Deep 25 Aaur Pachchakhanu - Bijon Prakirnak - Gurjar Chhaya" (Volume 25, Part 2: Renunciations - Second Miscellaneous - Gujarati Commentary). This suggests a detailed breakdown of the Agamas into many volumes.
• The publisher, Agam Shrut Prakashan, and various printers and designers are acknowledged.
• The document also lists other publications by "Abhinav Shrut Prakashan" and "Agam Shrut Prakashan," showcasing a broader effort to disseminate Jain scriptures and related literature.

In essence, "Agam Deep 25 Aaur Pachchakhanu" is a significant Jain text offering in-depth guidance on the principles of renunciation, the conduct of a lay follower, the profound nature of death, and the path to spiritual liberation, all presented with a clear Gujarati commentary.