Agam Deep 37 DasaSuyakkhandam Gujarati Anuvaad

Here's a comprehensive summary of the provided Jain text, "Agam Deep 37 DasaSuyakkhandam Gujarati Anuvaad," based on the pages you've shared:

Book Title: Agam Deep 37 DasaSuyakkhandam Gujarati Anuvaad Author(s): Dipratnasagar, Deepratnasagar Publisher: Agam Shrut Prakashan Catalog Link: https://jainqq.org/explore/005099/1

Overall Purpose: This publication, "Agam Deep 37 DasaSuyakkhandam," is a Gujarati translation and commentary ("Gurjar Chhaya") of the Jain text "Dasashrutaskandha," which is part of the Agamas (scriptures). The project aims to make these important Jain teachings accessible in Gujarati. The title "Agam Deep" suggests a focus on illuminating the Agamas.

Key Content and Structure (Based on the provided pages):

The text is presented as a series of "Dasas" (chapters or sections) within the DasaShrutaskandha. Each Dasa focuses on specific aspects of monastic conduct, spiritual progress, and potential pitfalls. The Gujarati translation and commentary are provided by Muni Deepratna Sagar.

The pages cover several Dasas, offering detailed explanations of:

• Dasa 1: Asamādhisthāna (Non-Sovereignty/Lack of Tranquility) - Pages 11-12: This section defines "Asamādhisthāna" as minor transgressions or faults that disrupt the tranquility and stability of the monastic path, akin to minor ailments affecting physical well-being. It lists twenty specific "Asamādhisthāna" that afflict monks, such as walking too fast, uncleanliness in movement, possessing excess bedding or seats, speaking disrespectfully to elders, causing harm to living beings, anger, backbiting, creating disputes, studying at improper times, accepting alms from impure sources, speaking loudly unnecessarily, creating discord in the community, engaging in arguments, constant eating, and carelessness in seeking alms. The text emphasizes that these are illustrative and many other similar faults fall under these categories. The goal is to abandon these to achieve mental tranquility.

• Dasa 2: Sabala Dosha (Serious Faults) - Pages 12-13: This Dasa deals with more significant or serious faults ("Sabala Dosha") compared to the first. It lists twenty-one specific "Sabala Dosha", including:

  • Acts related to sexual desire (hand acts).
  • Indulging in sexual intercourse.
  • Night eating.
  • Eating food meant for others (ādhārmika).
  • Eating food specifically prepared for kings.
  • Accepting alms that are purchased, borrowed, stolen, given without permission, or offered proactively.
  • Taking food after making and breaking vows repeatedly.
  • Changing a monastery (gana) within six months.
  • Touching water-bearing substances or wetness three times a month.
  • Practicing deception or cunning three times a month.
  • Eating alms accepted from householders.
  • Deliberately causing injury to life (prāṇātipāta).
  • Deliberately speaking falsehood (mr̥ṣāvāda).
  • Deliberately taking what is not given (adattādāna).
  • Performing yogic postures (kāyotsarga) or study on soil or grass with living beings, or on wet earth, or wood with life.
  • Eating roots, bulbs, stems, bark, leaves, seeds, and green vegetation.
  • Touching water (udakaleppa) or engaging in deception ten times within a year.
  • Accepting food from a container touched by living beings or water. The text also introduces the concept of atikrama (transgression), vyatikrama (deviation), and atichāra (infringement) in relation to these faults.

• Dasa 3: Āśātanā (Inappropriateness/Disrespect) - Pages 13-14: This Dasa defines "Āśātanā" as inappropriate behavior, disrespect, or insult that undermines or belittles knowledge, perception, or character. It lists thirty-three specific "Āśātanā", primarily focusing on instances of disrespect shown by junior monks (Shaiksh) towards senior monks (Ratnadhik) in terms of walking, standing, and sitting. It also details specific behaviors considered disrespectful, such as preempting conversations, not responding to questions from seniors, offering alms before a senior monk's approval, offering more alms to others than to the senior monk, or quickly consuming desirable food items when with a senior. Disrespectful speech, interrupting teachings, and causing disruption during lectures are also highlighted. The text mentions instances of disrespect related to sleeping arrangements and touching senior monks' bedding.

• Dasa 4: Gaṇisampadā (Qualities of a Leader/Organizer) - Pages 14-16: This section shifts to positive qualities and skills required for a monastic leader or organizer ("Gaṇisampadā"). It states that abandoning the faults mentioned in the previous Dasas makes a monk eligible for these qualities. It describes eight types of "Gaṇisampadā":

  1. Āchāra Sampadā (Conduct Excellence): Remaining connected to monastic actions, being free from ego, being a wandering monk (not staying in one place), and possessing a grave demeanor like elders.
  2. Shruta Sampadā (Scriptural Knowledge): Being learned in many scriptures, understanding the meaning of sutras well, being knowledgeable in different schools of thought and principles, and having pure pronunciation.
  3. Sharīra Sampadā (Physical Well-being): Having appropriate body proportions, not being misshapen or causing shame, having a strong physique, and possessing all five senses in fullness.
  4. Vachana Sampadā (Speech Excellence): Having respected speech, speaking sweetly, being impartial (free from attachment and aversion), and speaking without doubt.
  5. Vāchanā Sampadā (Teaching Excellence): Determining the suitability of artistic skills, teaching thoughtfully, providing instruction according to aptitude, and teaching with consistency in concepts and logic.
  6. Mati Sampadā (Mental Acuity): Quickly grasping concepts, understanding meanings in detail, making definite conclusions, and remembering previously learned information. This is further broken down into six types for Avagraha, Iha, and Apaya knowledge, and six for Dharana (retention).
  7. Prayoga Sampadā (Application/Debate Skill): Engaging in debates based on one's strength, understanding the audience, knowing the subject matter, and debating with suitable individuals.
  8. Sangraha Parijñā Sampadā (Organizational Foresight): Finding suitable accommodation for many monks, arranging for returnable beds and seats, acting appropriately according to the time, and honoring elders properly. The Dasa then elaborates on four types of Vinaya (respectful conduct) taught by Acharyas: Āchāra Vinaya (conduct in adherence to rules), Shruta Vinaya (respect for scriptures), Vikshepana Vinaya (re-establishing someone in the right path), and Dosha Nighantana Vinaya (eradication of faults). It also details specific aspects of Gurubhakti (devotion to the Guru) and assistance to fellow monks.

• Dasa 5: Chittasamādhithāna (Mental Tranquility) - Pages 17-19: This section focuses on the states of mental peace and tranquility achieved through spiritual practices. It describes ten states of mental tranquility that arise for monks and nuns who are well-controlled and practice diligently. These states are associated with the development of higher spiritual knowledge and liberation. The text details the progression from general virtue to specific elevated states of consciousness, including the attainment of divine visions, clairvoyance, telepathy, and ultimately omniscience (Kevala Jnana) and omni-vision (Kevala Darshana), leading to complete liberation from suffering. The text uses analogies to explain the destruction of karma, such as a tree with roots removed, to illustrate how the eradication of Mohaniya Karma (delusion karma) leads to the destruction of other karmas.

• Dasa 6: Upāsaka Pratimā (Vows of a Lay Follower) - Pages 19-24: This Dasa outlines eleven progressive vows ("Pratimā") for lay followers (Upāsakas) who cannot fully embrace monastic life but wish to dedicate themselves to spiritual practice. These vows represent increasing levels of renunciation and commitment. The Dasas detail each Pratimā, which involve stages of abstaining from:

  • Limited vows and right faith.
  • More extensive vows.
  • Observing specific fasting days (Sāmāyika, Paushadha).
  • Daytime celibacy.
  • Full celibacy (day and night).
  • Abandoning food with living beings (sacitta).
  • Abandoning household worldly activities (ārambha).
  • Abandoning pre-prepared food offered specifically to them (prādhya bhakta).
  • Abandoning food prepared specifically for them (udhdista bhakta).
  • Embracing the outward appearance and practices of a monk (shramana-bhūta), including begging and specific modes of conduct. The text also contrasts the path of a righteous follower (Kriyavadi) who believes in karma and its fruits with that of a nihilist (Akriyavadi) who denies these principles, highlighting the negative consequences of the latter.

• Dasa 7: Bhikshu Pratimā (Vows of a Monk) - Pages 24-28: This section delves into twelve specific vows or practices ("Pratimā") for monks, representing a rigorous path of self-discipline. These involve periods of adherence to specific vows, such as:

  • Monthly, bi-monthly, tri-monthly, etc., observances.
  • Seven-day, seven-night observances, with variations in posture and dietary restrictions (e.g., taking one morsel of food and water, or practicing fasting for specific periods).
  • Specific modes of begging (gochari) and adherence to rules regarding accepting food and water, including limitations on where and from whom to accept alms.
  • Rules about movement, hygiene, and conduct in the monastery.
  • Practicing specific seated postures (dandāsana, vīrāsana, āmrakunthāsana, godohikāsana) and remaining undisturbed by external circumstances or physical discomforts. The text emphasizes meticulous adherence to these vows for spiritual progress.

• Dasa 8: Paryuṣaṇā (Observance of Paryushana) - Page 29: This Dasa briefly mentions Paryushana, a significant Jain festival of observance. It highlights that Lord Mahavir Swami's major life events, from descent into the womb to attaining omniscience and liberation, occurred in specific constellations, with a particular mention of Paryushana and its teachings. It connects Paryushana to the entire life narrative of Mahavir Swami.

• Dasa 9: Mohaniya Sthāna (Causes of Delusion) - Pages 29-33: This Dasa focuses on thirty specific "Sthānas" (causes or actions) that lead to the binding of Mohaniya Karma (delusion karma), which is described as the most potent and enduring karma. The text lists various actions and mental states that contribute to this, including:

  • Cruelty in killing beings (drowning, suffocation, striking with weapons).
  • Deception, lying, and hiding the truth of scriptures.
  • Making false accusations and attributing one's wrongdoings to others.
  • Creating discord and disputes.
  • Acting deceitfully and selfishly, even betraying benefactors.
  • Speaking falsely about one's spiritual practices.
  • Causing harm to the country, leaders, or protectors.
  • Disrespecting or denigrating righteous individuals, scriptures, or Gurus.
  • Claiming false spiritual achievements.
  • Creating divisions within the monastic community.
  • Engaging in unethical practices for personal gain.
  • Desiring worldly pleasures and external glories.
  • Desiring to be worshipped like deities. The text warns against these actions and encourages monks to abandon them.

• Dasa 10: Āyati Sthāna (Future Desires/Aspirations) - Pages 33-39: This Dasa discusses "Niyāṇa" (desires or resolutions) that are made during spiritual practice, particularly under the influence of attraction to worldly pleasures or the desire for mundane powers. The text illustrates this through the example of King Shrenik and Queen Chellana, whose magnificent lifestyle inspired some monks to develop similar desires for future lives. The text explains how unfulfilled desires made during spiritual practice can lead to rebirth in heavenly realms, subsequent human births, or even hellish states, depending on the nature of the desire and the accompanying actions. It emphasizes that these desires, if not purified through introspection and repentance, can hinder spiritual progress and lead to unfavorable rebirths. The text describes the consequences of desiring worldly comforts, power, or specific types of rebirths and how these aspirations can lead to either better or worse future existences.

Key Themes and Concepts:

• Importance of the Agamas: The entire work is dedicated to explaining and making accessible the ancient Jain scriptures.
• Monastic Discipline: A significant portion focuses on the rules, conduct, and potential pitfalls for monks and nuns.
• Ethical Conduct: The text details numerous virtues and vices, emphasizing the importance of right conduct, speech, and thought.
• Karma: The concept of karma and its binding effects is central, with specific actions leading to particular karmic consequences.
• Spiritual Progress: The text outlines stages of spiritual development, from avoiding minor faults to achieving higher knowledge and liberation.
• Role of Gurus: The importance of respecting and following the teachings of senior monks is implied throughout.
• Lay Followers' Path: The inclusion of "Upāsaka Pratimā" highlights the importance of lay practice and gradual progression.
• Renunciation and Detachment: The core of the monastic path emphasizes detachment from worldly pleasures and the body.
• Mental Tranquility: Achieving a stable and peaceful mind is presented as a goal of spiritual practice.
• The Danger of Uncontrolled Desires: The Dasa on "Āyati Sthāna" serves as a cautionary tale about how even seemingly innocuous desires during spiritual practice can lead to undesirable outcomes if not properly understood and managed.

Publisher and Contributors:

The publication is from Agam Shrut Prakashan. The "Agam Deep" series is supported by various patrons, prominently mentioned is Shrimati Naynaben Rameshchandra Shah and family, indicating significant financial sponsorship for this scholarly endeavor. The translation and commentary are by Muni Deepratna Sagar.

In summary, "Agam Deep 37 DasaSuyakkhandam Gujarati Anuvaad" is a detailed exposition of critical Jain scriptures, providing a comprehensive guide to monastic discipline, ethical conduct, the nature of karma, the path of lay practice, and the subtle influences of desires on spiritual destiny, all presented in an accessible Gujarati translation with commentary.