Anuyogdwar Sutra Me Shadavashyak Ke Gun Nishpanna Nam - Book Summary

Here's a comprehensive summary of the provided Jain text, "Anuyogdwar Sutra me Shadavashyak ke Gun Nishpanna Nam" by Sadhvi Dr. Hemprabha 'Himanshu':

The article, "Guna Nishpanna Names of the Six Essential Practices in the Anuyogdwar Sutra," authored by Sadhvi Dr. Hemprabha 'Himanshu', discusses the six essential daily practices (Shat-Avashyak) as described in Jain scripture, specifically focusing on their specialized names with inherent virtues as presented in the Anuyogdwar Sutra.

The author highlights that the "Avashyak Sutra" is the second most important Jain scripture after the Anga Sutras, as it marks the beginning of the monastic life with the practice of Samayik. This sutra details the purification and worship of the essential daily ritual performed by monks during dawn and dusk. Therefore, studying the Avashyak Sutra is considered crucial even before delving into the Anga Sutras.

The Anuyogdwar Sutra, after its initial invocation, proceeds to discuss the topic of Avashyak. While it doesn't offer a verse-by-verse commentary on the Avashyak Sutra, the author of Anuyogdwar Sutra uses it as an opportunity to explain the deeper meanings of all the Agamas. This discussion includes defining the nature of Avashyak, its synonyms, and elaborating on the "dravya" (material) and "bhava" (mental/spiritual) aspects of Avashyak, as well as its various types.

The article then focuses on the six essential practices (Shat-Avashyak), which are:

Samayik (सामाइयं)
Chaturvishthstotra (चउवीसत्थओ)
Vandan (वंदणं)
Pratikraman (पडिक्कमणं)
Kayotsarg (काउस्सग्गो)
Pratyakhyan (पच्चक्खाणं)

The Anuyogdwar Sutra, in a different context, assigns six "guna nishpanna" (names reflecting inherent virtues) to these Shat-Avashyak. These names represent the achievements gained through the practice of these rituals or what is required to be done. Although the names differ, their underlying meaning and essence remain the same.

The article then elaborates on each of these "guna nishpanna" names:

Savadyayoga Virati (सावद्ययोगविरति): This name is attributed to Samayik. It signifies abstaining from sinful activities (Savadyayoga) like violence, falsehood, etc. A practitioner of Samayik redirects their soul from mental disturbances caused by violence and other negative actions towards their spiritual goal. This purifies the soul, removes negative emotions like attachment and aversion, and fosters equanimity towards friends and foes. The practitioner lives free from internal conflict, experiencing peace and inner harmony, thus dwelling in their pure self. The text quotes from Avashyak Niyukti stating that one who abstains from sinful actions, is restrained in mind, speech, and body, is controlled towards all beings of the six life-forms, and is engaged in their true self is indeed practicing Samayik. Gautam Swami inquiring from Lord Mahavir about the benefits of Samayik is also mentioned, with the reply being the cessation of sinful actions.
Utkirtan (उक्कित्तण): This name is assigned to Chaturvishthstotra. It means praising and recounting the virtues of noble beings. After abstaining from sinful actions, it is essential to glorify great souls who are free from attachment and aversion. The Tirthankaras, being the epitome of renunciation and ideals, are the most beneficial beings. Praising the virtues of these twenty-four Tirthankaras is termed Utkirtan. This praise serves as a reminder of high principles, good conduct, and elevated ideals. Thus, Chaturvishthstotra, by extolling the twenty-four Tirthankaras, embodies Utkirtan and serves as a focus for developing love towards virtues.
Gunavata Pratipatti (गुणवत्प्रतिपत्ति): This name is linked to Vandan. It signifies respecting and honoring virtuous individuals, particularly the ascetics who are diligently engaged in the practice of Savadyayoga Virati and possess both root and secondary vows. After the Tirthankaras, the Gurus are the sovereign rulers of the spiritual realm. True Gurus can cross the ocean of existence themselves and help others to do so. They impart silent lessons through their lives, not just words. They are endowed with excellent conduct and are internally and externally consistent in their spiritual pursuits. To their disciples, they impart complete Brahmacharya and vow-practice, offering both worldly and transcendental knowledge. Offering sincere reverence and salutations to such beneficial and virtuous Gurus is the practice of Vandan. It involves bowing with the mind, praising with speech, and greeting with the body – expressing devotion, praise, respect, and honor through mind, speech, and body. Therefore, Vandan, by showing respect and honor to virtuous individuals engaged in practice and possessing root and secondary vows, is aptly named Gunavata Pratipatti.
Skhalita Ninda (खलिय निन्दा): This name is associated with Pratikraman. It refers to sincerely condemning any lapses, minor transgressions, or faults committed due to negligence while striving for self-control. This is the essence of Pratikraman, which means returning to one's true self from a state of non-self. If the soul deviates from the path of restraint and moves towards indiscipline, Pratikraman is the process of bringing it back. Pratikraman is described as a vital elixir for strengthening the spiritual life and a supreme means of self-purification. Pratikraman, by rectifying the transgressions resulting from lapses in root and secondary vows, is called Skhalita Ninda.
Vrana Chikitsa (व्रण चिकित्सा): This name is assigned to Kayotsarg. "Vrana" means wound. Transgressions or faults committed due to negligence in spiritual practice are considered spiritual wounds that damage the body of self-restraint. Just as physical wounds are healed by ointments and medicines, Kayotsarg is the "medicine" that remedies these spiritual wounds and faults. It cleanses spiritual wounds, strengthening and preserving the body of self-restraint. Kayotsarg is a form of penance that purifies the ascetic life. The text cites a verse from Uttaranene, stating that Kayotsarg is performed for the sake of refinement, penance, purification, becoming free from spiritual impurities, and the destruction of sinful karma. Thus, Kayotsarg, by renouncing attachment and affection towards the body and performing penance for spiritual wounds (faults) caused by transgressions, is aptly named Vrana Chikitsa.
Gunadharana (गुणधारणा): This name is attributed to Pratyakhyan. It involves the purification of the soul through penance, followed by the flawless adherence to root and secondary vows. This is achieved through Pratyakhyan. Thus, Gunadharana refers to the faultless adoption and observance of the soul's original and secondary virtues, adjusted through Pratyakhyan.

In conclusion, the article emphasizes that all six essential practices, from Samayik to Pratyakhyan, have significant alternative names like Savadyayoga Virati, which are meaningful and possess inherent virtues from both an etymological and spiritual perspective. The names for the Shat-Avashyak described in the Anuyogdwar Sutra are undeniably virtuous and meaningful.