Agiyar Upasaka Pratimao - Book Summary

This comprehensive summary of the Jain text "Agiyar Upasaka Pratimao" (Eleven Lay Follower Vows) by Ramanlal C. Shah outlines the spiritual progression for lay practitioners within Jainism. The book is based on the foundational concepts of Jain spiritual discipline and the path to spiritual advancement for householders who cannot become ascetics.

Core Concept: The Eleven Lay Follower Vows (Upasaka Pratimao)

The central theme of the book is the concept of "Pratimao," which, in the Jain context, signifies stages or levels of spiritual discipline and commitment for lay followers (Shravaks or Shravikas). These are not just abstract rules but practical steps to refine one's conduct and inner disposition, bringing them closer to the ideals of asceticism. The term "Pratima" implies stability and adherence to a particular state or vow, serving as a benchmark for spiritual progress.

The Difficulty of Asceticism and the Role of Lay Vows

The text begins by acknowledging the immense difficulty of the ascetic life (Maha-vratas) in Jainism. It highlights that the number of ascetics in any religion is typically a very small percentage of the total followers, and Jainism's strict daily routines make it even more challenging. Therefore, Lord Mahavir established distinct sets of vows for ascetics (Maha-vratas) and householders (Anu-vratas) to ensure that expectations are realistic and no one becomes discouraged.

The Path for Householders: Anu-vratas, Guna-vratas, Shiksha-vratas, and Pratimao

Jain householders undertake Anu-vratas (minor vows), Guna-vratas (augmenting vows), and Shiksha-vratas (training vows), totaling twelve in number. However, for those who aspire to reach a state close to that of ascetics but cannot take formal initiation, the concept of "Upasaka Pratimao" (Lay Follower Vows) is introduced. These are a series of eleven progressive stages that a householder can undertake.

The Meaning and Significance of "Pratima"

The word "Pratima" is explained to have a literal meaning of an idol or statue, implying stability and steadfastness. In a figurative sense, it represents a stable state or a standard. The text also links it to "Pratimaan," meaning a benchmark or standard. Thus, each Pratima serves as a standard for spiritual advancement.

References in Jain Scriptures

The book draws heavily from Jain scriptures like the "Upasakadasha-sutra" and "Dashashrutaskandhasutra." It cites the example of the revered lay follower Ananda, who is said to have progressed through all eleven Upasaka Pratimao. The text also mentions the contributions of scholars like Banarasidas and Samantabhadra in elaborating on these vows.

The Eleven Pratimao and Their Progression:

The eleven Upasaka Pratimao are described in order, with each building upon the previous one:

Darshan Pratima (Vision/Right Faith Vow): The foundational vow, emphasizing the purity of Right Faith, free from doubts and misconceptions. It involves a minimum of one month of adherence to specific principles of Right Faith.
Vrat Pratima (Vow Vow): Adherence to all twelve vows (five Anu-vratas, three Guna-vratas, and four Shiksha-vratas) with utmost purity for two months.
Samayika Pratima (Equanimity Vow): Regular practice of Samayika (meditation and equanimity) twice daily (or thrice according to Digambara tradition) for three months.
Paushadh Pratima (Fasting/Observance Vow): Observing the Paushadh (a day of fasting and religious observance similar to a monk's life) on auspicious days (like Ashtami and Chaturdashi) for four months.
Kayotsarga Pratima (Abandonment of Body Vow): Performing Kayotsarga (standing immobile for a specified period) without any movement, especially during nights of religious observances, for five months.
Brahmacharya Pratima (Celibacy Vow): Strict adherence to celibacy, avoiding all sensual thoughts and conversations, for six months.
Sachitta Tyaga Pratima (Abandonment of Living Substances Vow): Renouncing the consumption of living substances (uncooked fruits, vegetables, roots, etc.) for seven months.
Aarambh Tyaga Pratima (Abandonment of Worldly Activities Vow): Abstaining from activities involving sin or violence, such as business, agriculture, and even manual labor like cooking or cleaning, for eight months.
Preshya Varjan Pratima (Abandonment of Hiring Others Vow): Not causing others (servants, family members) to engage in any worldly activities or sinful actions for nine months. This also includes renouncing excessive attachment to possessions.
Uddishta Varjan Pratima (Abandonment of Prepared Food Vow): Not accepting food prepared specifically for oneself, even if it is pure, for ten months.
Shramanbhut Pratima (Ascetic-like Vow): This is the highest stage for a lay follower, where they adopt an ascetic-like lifestyle without formal initiation. This involves renouncing worldly possessions, living in seclusion, adopting a monk-like appearance (e.g., head-shaving or plucking hair), and subsisting on alms. This stage is maintained for eleven months.

Variations between Shvetambara and Digambara Traditions

The text notes that while the first four Pratimao are generally similar in both Shvetambara and Digambara traditions, there are variations in the names, order, and specific interpretations of Pratimao from the fifth to the tenth. The eleventh Pratima, however, is largely consistent in its essence.

Duration and Progression

The Shvetambara tradition specifies a duration for each Pratima, progressing from one month for the first to eleven months for the last, totaling five years and six months if undertaken consecutively. The Digambara tradition emphasizes establishing stability in one Pratima before moving to the next, with the understanding that each subsequent Pratima encompasses the practices of the preceding ones.

The Importance of Inner Attitude (Bhava)

The book stresses that these Pratimao are not merely outward observances but require a corresponding inner transformation (Bhava). The aim is to cultivate detachment, reduce passions, and increase the experience of self-realization. A "Dravya Pratima" (material observance) should evolve into a "Bhava Pratima" (inner realization).

Challenges and Relevance in Modern Times

The text concludes by acknowledging the increasing difficulty of observing these Pratimao in the current era due to changes in lifestyle and physical constitution. While historically significant figures like Ananda achieved the highest levels, in modern times, progressing beyond the fifth or sixth Pratima is rare. The book implies that becoming a fully committed follower adhering to these eleven stages is more challenging than becoming an ascetic. However, it encourages undertaking whatever practice is possible, emphasizing that even a small beginning can lead to significant spiritual progress over time, likening it to filling a lake drop by drop.

In essence, "Agiyar Upasaka Pratimao" provides a detailed roadmap for lay practitioners in Jainism to progressively purify their conduct, strengthen their vows, and move closer to spiritual liberation, while acknowledging the significant challenges involved.