Agamo Ke Alok Me Sharavakachar Ek Parishilan

Here is a comprehensive summary of the Jain text "Agamo ke Alok me Sharavakachar Ek Parishilan" by Āryā Shri Chandravatī Ji Mahārāj, based on the provided pages:

This work, "Agamo ke Alok me Sharavakachar Ek Parishilan" (A Study of the Conduct of Lay Disciples in the Light of the Agamas), authored by Āryā Shri Chandravatī Ji Mahārāj, presents a profound exploration of the principles and practices of Śrāvakāchāra (the conduct of lay disciples) as expounded in the Jain scriptures (Agamas). The author emphasizes that Śrāvakāchāra is a valuable contribution of Lord Mahāvīra, offering a simplified and beautiful path to realize the high ideals of Dharma in daily life.

Key Themes and Concepts:

• Philosophy and Life: The text asserts that Jain philosophy is not merely abstract contemplation but is deeply intertwined with life, much like the sun's rays are inseparable from the sun. When philosophy is integrated into life, it brings about a transformative change, akin to how an artist transforms raw material into a beautiful painting or sculpture. Lord Mahāvīra is portrayed as such an artist who illuminated the human soul with the light of consciousness. In contrast to Western philosophies that may see art or philosophy as solely for its own sake, Jainism emphasizes the practical application of knowledge in conduct, leading to liberation from inertia and ignorance.
• Knowledge and Conduct (Vidya-Avidya and Achara): Jain philosophy categorizes knowledge and ignorance into the practices of samyakāchāra (right conduct) and mithyāchāra (wrong conduct). Right conduct is further divided into five categories: jñānāchāra (conduct related to knowledge), darshanāchāra (conduct related to faith/right perception), chāritrāchāra (conduct related to righteous action), tapāchāra (conduct related to austerities), and vīryāchāra (conduct related to spiritual strength).
• The Path to Liberation: The soul, eternally afflicted by suffering (ananta ādhi-vyādhi-upādhi), seeks liberation. Lord Mahāvīra considered the body and its related pleasures as a source of sorrow. While ignorant souls perceive worldly pleasures as happiness, true knowledge reveals that these are temporary illusions leading to prolonged suffering. The path of liberation is diametrically opposed to the path of worldly enjoyment.
• Acārya Umāsvāti's Tattvārthasūtra: The text highlights Acārya Umāsvāti's profound work, the Tattvārthasūtra, as a foundational text for understanding the path to liberation. This scripture, often called the "Mokṣaśāstra" (Scripture of Liberation), extensively discusses samyakdarśana (right perception), samyakjñāna (right knowledge), and samyakchāritra (right conduct). It details various types of knowledge (mati, śruta, avadhi, manahparyaya, kevala) and outlines the soul's journey through different states of existence, karma bondage, cessation (saṃvara), shedding of karma (nirjara), meditation, and ultimately, liberation.
• Equivalence of Śramaṇa and Śrāavaka in the Path: Both ascetics (śramaṇa) and lay disciples (śrāvaka) are considered travelers on the path to liberation. The fundamental difference lies in the extent of their commitment: śramaṇa dedicate their entire being and time to spiritual practice, while śrāvakas dedicate a portion of their time and energy. Despite this difference in intensity, their core path, means, and ultimate goal are the same, akin to two travelers on the same road, one using advanced transport and the other a simpler one, but both heading to the same destination.
• Definition and Etymology of 'Śrāvaka': The term 'Śrāvaka' is used in Jainism for those who partially practice the Dharma. It stems from the root 'śru' meaning "to listen," specifically referring to one who listens with faith to the teachings of the nirgranthas (ascetics). However, a śrāvaka not only listens but also acts according to their capacity. The three syllables of 'Śrāvaka' are explained as:
  • Śrā (श्र): One who listens to the essence of reality with faith.
  • Va (व): One who sows the seed of charity (food, etc.) in worthy recipients.
  • Ka (क): One who eradicates karmic impurities through the service of virtuous ascetics. Other synonyms include āgārika (one living in a household), deśavirata (one who observes limited vows), gṛhasthadharmī (one who follows household dharma), samyatāsaṃyati (one who is partially restrained), and vratāvrati.
• Vows of a Śrāvaka (Twelve Vows): The text elaborates on the fundamental vows undertaken by a śrāvaka, which imbue them with a new life and earn them societal trust. These vows transform them into responsible individuals who understand the nature of life and non-life, and the consequences of merit and demerit. The primary vows are:
  1. Sthūla Prāṇātipāta Viramaṇa Vrata (Vow against gross violence): Abstinence from causing harm to living beings, particularly mobile (trasas) beings. It acknowledges the unavoidable harm to one-sensed (sthavaras) beings due to livelihood (farming, building, cooking) but emphasizes compassion towards unprotected mobile creatures. The text details the gradation of violence and the śrāvaka's adherence to it, noting the difference between the complete non-violence of ascetics and the limited non-violence of laypeople.
  2. Sthūla Mṛṣāvāda Viramaṇa Vrata (Vow against gross falsehood): Abstinence from telling significant lies.
  3. Sthūla Adattādāna Viramaṇa Vrata (Vow against gross stealing): Abstinence from taking what is not given.
  4. Sva-dāra Santoṣa Vrata (Vow of contentment with one's own spouse): Fidelity and abstaining from relations with others' spouses or unauthorized relationships. It also includes observing marital restrictions like celibacy during specific times.
  5. Sthūla Icchā Parimāṇa Aparigraha Vrata (Vow of limited desire/non-possession): Setting limits on material possessions like gold, silver, land, wealth, grains, and household items.
  6. Diśi Parimāṇa Vrata (Vow of limited direction): Setting boundaries for travel in six directions.
  7. Upabhoga-Pari-bhoga Parimāṇa Vrata (Vow of limited consumption and usage): Limiting the use of consumables (food, drink) and durables (clothes, ornaments, vehicles). The text lists 26 categories of items with specific examples for limitation.
  8. Anartha Daṇḍa Viramaṇa Vrata (Vow against purposeless sin): Abstaining from harmful thoughts, actions driven by negligence, providing weapons to cruel individuals, and inciting sinful acts.
  9. Sāmāyika Vrata (Vow of equanimity): Practicing equanimity and contemplation for a set period.
  10. Deśāvakāśika Vrata (Vow of limited time for activities): Limiting certain activities to specific times and areas.
  11. Pauṣadha Upavāsa Vrata (Vow of ritual fasting and observance): Observing periodic fasts and dedicating the time to spiritual practice.
  12. Atithi Saṃvibhāga Vrata (Vow of distributing to the worthy guest): Offering a portion of one's possessions to the most deserving, primarily the ascetics.
• Ettichāras (Minor Transgressions): The text meticulously details the attichāras (minor transgressions) associated with each vow. Understanding these helps śrāvakas to protect their vows from partial violation. Sixty such transgressions are mentioned for the twelve main vows. Examples include binding, wounding, dismembering (for the first vow), false accusation, betraying secrets (for the second vow), trading in harmful goods, or cheating in weights and measures (for the third and seventh vows).
• Four Stages of Rest for a Lay Follower: The text compares the śrāvaka's journey to that of a porter carrying a load. The porter takes four rests: shifting the load, attending to bodily needs, resting and eating, and finally, reaching the destination. Similarly, a śrāvaka experiences four stages of spiritual rest:
  1. Taking vows (aṇuvrata, guṇavrata, śikṣāvrata).
  2. Observing Sāmāyika and Deśāvakāśika vows.
  3. Observing full Pauṣadha fasts on specific days.
  4. Practicing Paśchima Maraṇāntika Saṃlekhana (final ritual of equanimity before death).
• Relationship with Ascetics: The relationship between lay followers and ascetics is vital for the sustenance of the latter. Śrāvakas are described with varying attitudes towards ascetics: like a son (caring and offering guidance), like a brother or friend (supportive), and unfortunately, some exhibit envy and hostility. The text further categorizes śrāvakas based on their spiritual disposition: like a mirror (reflecting truth), like a flag (easily swayed), like a stump (rigid and unyielding), and like a thorn (causing irritation).
• Three Aspirations of a Lay Follower: Unlike ordinary individuals seeking wealth or status, a śrāvaka's aspirations are directed towards spiritual goals:
  1. To renounce possessions, big or small.
  2. To renounce household life and become a wandering ascetic free from all sins.
  3. To achieve a peaceful death (marana-samādhi), free from attachment and desire for life.
• Steadfastness in Faith: Śrāvakas are characterized by their unwavering faith, which remains unshaken by divine or human temptations, likened to the stable Mount Meru. The text recounts the example of Kāmadeva śrāvaka, whose faith was tested by a demon disguised as a deity, yet he remained firm. While such unwavering faith is praised, the text also mentions certain concessions (āgāras) for lay followers in extraordinary circumstances, but these do not compromise their core principles.
• Virtues of Lay Followers: The text emphasizes the importance of mūlaguṇas (core vows) and uttara-guṇas (secondary vows). Virtuous lay followers are knowledgeable about the soul and non-soul, understand merit and demerit, and are skilled in karma theory. Their faith in Jain teachings is so strong that it transcends the influence of even powerful celestial beings. They are described as fulfilled, knowledgeable, and committed to the Jain path, considering only the nirgrantha teachings as essential and all else as transient and worthless. Their homes are open to charity, and their character commands respect.
• Types of Vow Observance: Jain scriptures classify vow observance into complete (sarva) and partial (deśa). Lay followers primarily observe partial vows (deśamūlaguṇa and deśottara-guṇa), encompassing five core vows and seven additional vows related to limitations and practices.
• Destiny of Lay Followers: A śrāvaka is never destined for a lower realm of existence. Their karma shines brighter like the moon. Even if some residual passions remain, their ultimate aim is towards enlightenment. They weaken and shed certain karmic bonds that lead to lower births. Those who partially practice the vows, being neither fully attached nor fully detached, are termed "child-learned" (bālapaṇḍita). This partial detachment prevents them from binding the karma for hellish or animal births, leading them instead to the celestial realm. Upon exhaustion of celestial life, they may take one more human birth to attain final liberation, like Ānanda and Kāmadeva.
• Examples of Virtuous Lay Followers: The text cites numerous examples of virtuous lay followers from Jain scriptures, such as Ṛṣibhadrapuṭra, Śankha, Puṣkalī, Madraka, Jayantī, Ānanda, Kāmadeva, and others, highlighting their profound knowledge, steadfast faith, and adherence to the Dharma.
• The Need for Śrāvakāchāra: The author concludes by emphasizing the enduring relevance of the rules and regulations for lay followers, stating that their necessity is as great today, if not greater, than in the past for achieving peace and happiness in life.

In essence, the book provides a detailed scriptural account of the life and duties of a Jain lay disciple, portraying them as diligent practitioners of Dharma, striving for spiritual progress while living within the societal framework.