Agamik Shabdavali Aur Uski Paribhashikta

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Book Title: Agamik Shabdavali aur uski Paribhashikta (Agamic Vocabulary and its Terminology) Author: Dr. Mahendrasagar Prachandiya Publisher: Z_Mohanlal_Banthiya_Smruti_Granth_012059.pdf

This text, part of the Sw: Mohanlal Bathia Smriti Granth, addresses the crucial need to understand the specialized vocabulary of Jain Agamas (scriptures). The author highlights that due to constant changes in time and a lack of regular personal study, the language of the Agamas has become highly technical and requires careful explanation.

The author emphasizes the teaching of Acharya Kundakunda, who stated that a monk (Shraman/Sadhu) sees through the "eyes of the Agam." Without viewing the soul and the world through this lens, spiritual and self-realization is impossible. Therefore, a thorough and careful study of the Agamic terminology is essential for understanding and experiencing the teachings.

To illustrate this point, the author focuses on defining and explaining the meaning and significance of ten key terms within Jainism:

1. Aavashyak (Essential Duties/Practices):

   • The root of the word "Aavashyak" signifies being free from the subjugation of sensory pleasures. It refers to all yogic and practical actions and resolutions that prevent an individual (layperson or monk) from being controlled by their senses.
   • This concept is recognized across various religions, such as "Sandhya" in the Vedic tradition, "Upasana" in Buddhism, "Khor-deha Avasta" in Zoroastrianism, "Prayer" in Judaism and Christianity, and "Namaz" in Islam.
   • In Jainism, this is termed "Aavashyak."
   • The Digambara tradition lists six Aavashyaks: Devdarshan (seeing the divine), Guruprapti (attaining the guru), Sanyam (restraint), Tap (austerity), Swadhyay (self-study), and Daan (charity).
   • The Shvetambara tradition lists six Aavashyaks differently: Samayik (equanimity), Chaturvinshtistav (praise of the 24 Tirthankaras), Vandan (obeisance), Pratikraman (confession/atonement), Kayotsarg (standing detached from the body), and Pratyakhyan (renunciation).
   • The daily lives of monks and lay followers are considered righteous when they are imbued with these Aavashyaks.

2. Indriya (Sense Organs):

   • The word "Indriya" originates from "Indra," which also signifies the soul. The soul is an immortal substance.
   • Indriyas are divided into two types: (1) Bhava Indriya (mental/internal senses) and (2) Dravya Indriya (physical/external sense organs).
   • Dravya Indriyas are the external, material forms, while Bhava Indriyas are the internal, conscious aspects.
   • Dravya Indriyas are indicative of the soul and are the means through which all sensations occur.
   • There are five types of Indriyas: eyes, ears, nose, tongue, and touch.
   • All living beings in the world possess these Indriyas according to their karma. Those with only the sense of touch are called "Sthavar" (immovable), while others are "Trasa" (moving). Beings with the five senses and the mind are considered superior. Humans are considered the highest among them.

3. Kashay (Passions/Defilements):

   • The word "Kashay" is formed from "Kash" and "Aay." "Kash" implies birth and death resulting from karma, and "Aay" signifies bondage. The cycle of repeated births and deaths for a soul is a consequence of Kashay.
   • Intense emotions and desires give rise to Kashay.
   • The four main Kashays are: Anger (Krodh), Pride (Maan), Deception (Maya), and Greed (Lobh).
   • Kashays are the primary cause of the soul's perversion. Complete cessation of Kashays leads to liberation from the cycle of rebirth (Kashay Muktih hi Muktireva - freedom from Kashay is indeed freedom).

4. Gunsthan (Stages of Soul's Development):

   • "Gunsthan" is a compound word formed from "Gun" (quality/virtue) and "Sthan" (stage/level). "Gun" refers to the soul's characteristics, also known as "Bhava" (states).
   • There are five types of Bhava, which are the soul's qualities:
     1. Audayika (states arising from the fruition of karma).
     2. Kshayika (states arising from the destruction of karma).
     3. Aupashamika (states arising from the suppression of Kashay).
     4. Kshayopashamika (states arising from the partial destruction and suppression of karma).
     5. Parinamika (natural/inherent states not dependent on karma fruition).
   • "Sthan" refers to a platform or stage. Therefore, "Gunsthan" refers to the stages of the soul's states.
   • There are fourteen Gunsthanas, indicating the soul's progressive development.
   • Beings in the first three Gunsthanas are called "Bahiratama" (external-souled), who are always deluded.
   • Beings in the fourth to twelfth Gunsthanas are called "Antaratama" (internal-souled), who are always in right perception.
   • Beings in the thirteenth and fourteenth Gunsthanas are called "Paramatma" (supreme soul), who are always omniscient.
   • All infinite souls in the universe are encompassed within these fourteen Gunsthanas.

5. Jain Sangha (Jain Community/Order):

   • When the last Tirthankara, Lord Mahavir, established the religious order, the need for a Jain Sangha also arose, and it was formed.
   • The Sangha consists of monks (Sadhu), nuns (Sadhvi), laymen (Shravak), and laywomen (Shravika).
   • Monks and nuns lead a life of renunciation, while lay followers lead householder lives with appropriate engagement.
   • The Sangha establishes ethical codes for monks and also sets ideal guidelines and principles for householders.
   • Becoming a Jain lay follower requires renouncing seven vices: gambling, hunting, intoxication, theft, meat-eating, adultery, and visiting prostitutes. A householder cannot achieve liberation without abandoning these destructive habits.

6. Parishah (Tribulations/Endurances):

   • The core meaning of "Parishah" lies in voluntarily enduring hardships. It refers to the practice of self-imposed endurance to shed karma.
   • Enduring Parishahs does not mean deliberately causing suffering to the body, senses, or mind. Its primary goal is to continue on the righteous path by practicing restraint and austerities without interruption.
   • A disciplined practitioner is never disheartened or agitated by Parishahs; instead, they remain a passive observer and endure them peacefully.
   • There are twenty-two Parishahs. Their order and names may vary in different texts.
   • Right vision and wisdom help in not deviating from the path of Parishahs, while the other twenty Parishahs aid in the shedding of karma.

7. Pratikraman (Confession/Atonement):

   • The word "Kraman" (action) is significant here. It can imply an outward attack, whereas in Pratikraman, this attack is inward.
   • Pratikraman refers to the effort to return to auspicious and pure thoughts after deviating from them due to negligence, moving towards inauspicious and impure thoughts.
   • A practitioner introspects internally. When they realize that a deviation or mistake occurred due to ignorance or delusion, they correct it, perform penance, and ensure it is not repeated. This entire process is called Pratikraman.
   • Pratikraman is divided into five types:
     1. Daivasik (daily): Reflecting on faults committed during the day at its end.
     2. Ratrika (nightly): Reflecting on faults committed during the night in the morning.
     3. Pakshik (fortnightly): Reflecting on faults committed over a period of fifteen days.
     4. Chaturmasik (four-monthly): Reflecting on faults accumulated over four months.
     5. Samvatsarik (yearly): Reflecting on faults committed throughout the year.
   • The author notes that the modern application of Pratikraman is akin to diary writing, a practice supported by Mahatma Gandhi.

8. Samiti (Right Conduct/Carefulness):

   • The word "Samiti" is formed by the combination of "Sam" (equally, properly) and "Itiḥ" (conduct, movement). "Sam" means uniformly, and "Itiḥ" means going or conduct. Thus, Samiti refers to the proper, concentrated conduct prescribed by the Agamas to abstain from sins like causing harm to living beings.
   • In essence, Samiti is defined as conduct with discretion.
   • Samiti and Gupti (restraint) are prescribed for the safety and purity of monks and lay followers. Gupti means concealment or control (Gopanam Guptihi). It refers to the proper restraint of the mind, speech, and body. Samiti is directed towards conduct, while Gupti is directed towards renunciation.
   • The combination of these two forms the "Ashta Pravachanamata" (eight maternal disciplines of right conduct), which are essentially the embodiment of virtuous living.
   • There are five types of Samitis that are beneficial for maintaining the resolve of monks and lay followers:
     1. Iryā Samiti (careful movement)
     2. Bhasha Samiti (careful speech)
     3. Eshana Samiti (careful alms-seeking)
     4. Adan Nikshepan Samiti (careful handling of objects)
     5. Parishthapanika Samiti (careful disposal of waste)

9. Sadhu Samachari (Monastic Conduct/Discipline):

   • Sadhu Samachari refers to the daily routine and guidelines for monks, detailing their program of spiritual practice throughout the day and night.
   • According to the Uttaradhyayana Sutra, monastic conduct (Samachari) is divided into eight limbs:
     1. Swadhyay (self-study)
     2. Dhyan (meditation)
     3. Pratilekhan (writing/recording)
     4. Seva (service)
     5. Aahar (food/alms-seeking)
     6. Utsarg (renunciation/detachment)
     7. Nidra (sleep)
     8. Vihar (wandering/movement)
   • For monastic practice, it is stated, "Kale Kalam Samachare," meaning to perform all tasks at the right time. This practice enhances many virtues.

10. Sallakhana (Intentional Fasting for Death/Equanimity at End of Life):

    • Life and death are the two major events for worldly beings. Life is pleasant and dear to all, while death is sorrowful and unpleasant.
    • In Jain culture, death is given an artistic form and is instructed to be celebrated as a festival.
    • The word "Lekhan" (writing/reducing) is the main meaning in "Sallakhana." It signifies bringing things to a head and calming them.
    • Proceeding with caution in the final moments of life is truly the vow of Sallakhana. In this practice, the body and passions are gradually weakened. The body and passions are the backbone of karmic bondage; weakening them is the essence of Sallakhana.
    • Sallakhana is divided into two forms:
      1. Kaya Sallakhana or Bahya Sallakhana (physical Sallakhana or external austerity).
      2. Kashay Sallakhana or Abhyantara Sallakhana (Sallakhana of passions or internal austerity).
    • Through fasting (Anashan Vrat Sadhana), the body is emaciated. Internally, the causes that strengthen passions are gradually weakened. This ensures that there are no lingering desires in the inner mind. When worldly desires cease, ultimate desires are fulfilled.

The text concludes with a list of reference books, which include important Jain scriptures and commentaries.