Apramad

Here is a comprehensive summary of the Jain text "Apramad" by Nemchand Gala:

The book "Apramad" by Nemchand Gala, published as part of the Shri Vijayanandsuri Swargarohan Shatabdi Granth, delves deeply into the Jain concept of "Apramad," which translates to diligence, vigilance, and absence of negligence. The text emphasizes that Apramad is the key to liberation from the cycle of karma and suffering.

Core Concepts:

• Karma Bandhana Hetavaha (Causes of Karmic Bondage): The text begins by referencing the Jain teachings that identify five primary causes of karmic bondage: Mithyadarsan (false belief), Avirati (lack of self-control/restraint), Pramad (negligence/laxity), Kashaya (passions/emotions), and Yoga (activities of mind, speech, and body). However, the author stresses that in practical terms, Pramad should be considered the foremost cause of karmic bondage.
• Pramad vs. Apramad: Pramad is explained as a multifaceted term with profound and extensive implications. In simple terms, it means a lack of vigilance, self-awareness, mindfulness, or attentiveness. It is characterized by not doing what one should do and doing what one should not do, with respect to spiritual or ultimate goals. While laziness and sloth are forms of Pramad, the text clarifies that simply being busy or inactive doesn't solely define Pramad or Apramad. Any action that is ultimately meaningless for the soul is a sign of Pramad. True Apramad is to refrain from actions that lack a spiritual foundation and to avoid actions whose results are not aligned with Dharma.
• The Essence of Dharma: The fundamental principle of Dharma is to act in ways that are conducive to both individual and societal well-being and to avoid what is detrimental. The ultimate goal of Dharma is to cultivate an awareness and motivation in individuals to fulfill their personal and social responsibilities through purposeful effort, discipline, and regulated actions.
• The Value of Effort: The text contrasts the diligent person with the negligent one, quoting the Bhagavad Gita where even an individual with desires is considered better than a negligent one. This highlights that effort and action, even with attachment to results, are superior to inaction and negligence.
• Action and Negligence: The distinction between Pramad and Apramad is not based on whether an action is performed or not, but on the attitude and awareness with which it is performed. An all-night vigil can be either a sign of Pramad (e.g., playing cards) or Apramad (e.g., reading religious scriptures), depending on the purpose.
• Knowledge as Light: The text uses the metaphor of light and darkness. Knowledge is light, while ignorance, lack of knowledge, or wrong knowledge is darkness. Just as a small lamp can dispel prolonged darkness, true knowledge dispels the darkness of ignorance and negligence.
• The Two Types of Humans: The text categorizes people into two types: those who sleep in the light and those who are awake in the darkness. Even with favorable circumstances, some people choose to remain in negligence, covering the light with a veil of darkness. Conversely, those who remain vigilant and aware, even in unfavorable conditions and darkness, are awake in the night.
• The Perils of Laziness: Laziness is identified as a form of Pramad. When individuals have ample time but lack interest in self-improvement, learning, or spiritual development, they often resort to trivial activities to "kill time." However, the text emphasizes that time cannot be killed; it is the individual who is "killed" or wasted by such actions.
• The Nature of Time and Mortality: Time is inextricably linked with death. The concept of "Kaal" (time) is presented as a force that brings an end to life. The text quotes the Manu Smriti to illustrate how different attitudes towards time (sleeping, awake, ready for action, or active) correspond to different epochs (Kaliyuga, Dwapara, Treta, and Satya Yuga), emphasizing that active engagement with life and duty is equivalent to living in the Golden Age.
• The Fruits of Action: The Aitareya Brahmana is quoted stating that the destiny of the idle remains idle, while the destiny of the active is dynamic. This underscores the importance of constant vigilance and effort, not just for the spiritually inclined but for all individuals in all circumstances.
• Apramad as a Shield: Apramad is described as a protective shield. Laziness is the greatest enemy hidden within the body, while diligence is the best companion. The diligent individual is always protected.
• Constant Sadhana: Apramad requires continuous practice and vigilance. One moment of alertness can be followed by a lapse into slumber. Therefore, every action must be performed with mindfulness to prevent the accumulation of negative karma.
• The Importance of Vigilance in Daily Activities: The Dasavaikalika Sutra is referenced to explain how negligence in everyday actions – walking, standing, sitting, sleeping, eating, speaking – leads to the bondage of sin. The correct approach is to perform these actions with mindfulness, care, and proper intention.
• The Test of Humaneness: How a person spends their leisure time is a test of their humanity. Those who are not engaged in purposeful activities often overeat, become drowsy, and then seek distractions like television, clubs, or superficial friendships.
• The Fear of Solitude: People often fear solitude because it forces them to confront themselves and their unfulfilled questions. In such moments, the true, unadorned self is revealed, a self that one constantly tries to escape.
• The Value of True Friends and Satsang: The text advises seeking friends who guide one towards truth and engaging in "Satsang" (company of the virtuous). It reiterates the Upanishadic injunctions: "Do not be negligent in truth, in Dharma, in maintaining health, in the path of progress, in study and discourse, and in duties towards deities and ancestors."
• The Role of Knowledge and Effort: Listening to religious discourse leads to the purification of karma for both the speaker and the listener. The Bhagavad Gita is quoted to explain that ignorance, negligence, laziness, and sleep are the bonds that tie down the soul. Sattvic qualities lead to happiness, Rajasic to action, and Tamasic (ignorance) to delusion and negligence.
• The Power of Mahavir's Words: Lord Mahavir's repeated admonition, "Do not be negligent even for a moment," carries immense power. These words, spoken thousands of years ago, continue to resonate and serve as a guiding principle. The effectiveness of any word depends on the speaker's wisdom and intent.
• The Essence of Mahavir's Teaching: The core teachings of the Tirthankaras can be summarized in two words: Samata (equanimity) and Apramad (vigilance).
• The Subtle Nature of Time: In Jain terminology, "time" can refer to the smallest, indivisible unit of time, even less than the blink of an eye. This underscores the preciousness of every moment.
• The Impermanence of Life: Life is compared to a dewdrop on a leaf, fragile and fleeting. The text emphasizes that death is an inherent part of life, and one must strive for spiritual progress within this short lifespan.
• Overcoming Negligence on the Path to Liberation: Even after crossing the "great ocean of Samsara" (the cycle of birth and death), one should not stop at the shore. The path to liberation requires continuous effort and vigilance. The text uses the analogy of climbing a mountain, where a single moment of carelessness near the summit can lead to a devastating fall.
• The Stages of Spiritual Progress (Gunsthanas): The text discusses the spiritual stages (Gunsthanas) leading to liberation, highlighting the constant struggle against negligence. The sixth stage, "Pramattasamyat" (vigilant with negligence), describes individuals who have taken vows but still have remnants of negligence. The seventh stage, "Apramattasamyat" (vigilant without negligence), signifies the eradication of all forms of negligence. The journey between these stages involves constant fluctuations, emphasizing the need for sustained effort and practice.
• The Ten Yati Dharmas: In the seventh stage, the soul cultivates the ten virtues of monks: forgiveness, humility, gentleness, purity, restraint, renunciation, austerity, truthfulness, celibacy, and non-possession.
• The Power of Conscious Action: Negligence is the root of many evils. By acting with mindfulness and intention, one can avoid the bondage of karma. A vigilant person finds it impossible to engage in harmful thoughts, speech, or actions.
• The Eight Types of Pramad: The text lists eight types of negligence: ignorance, doubt, misconception, attachment, aversion, forgetfulness, improper application of senses/activities, and disregard for Dharma.
• Pramad and Ahimsa: Pramad is equated with violence (himsa), and Apramad with non-violence (ahimsa). Even subtle forms of violence, like hurting someone's feelings through harsh words, insults, or gossip, are considered forms of himsa born from negligence.
• The Ten Life Forces (Pranas): The text defines "prana" as life force and explains that harming any of the ten pranas, whether one's own or another's, through negligence or ill intent, constitutes violence.
• Anarthadanda Viraman Vrata (Abstinence from Useless Harm): This vow involves refraining from purposeless actions that cause harm. It includes avoiding idle contemplation, causing distress to others without reason, and wasting resources.
• The Subtle Forms of Violence: The text highlights that even negative thoughts, intentions, and speech constitute violence. Envy, anger, greed, and deceit are all forms of himsa.
• The Importance of Intent and Mindfulness: The text emphasizes that even actions performed without a clear, purposeful intention can lead to greater karmic bondage. Mindfulness and conscious intent are crucial for minimizing karmic accumulation.
• The Role of Repentance (Pratikraman): The daily practice of "Pratikraman" is presented as a method to acknowledge and repent for any acts of negligence, thus preventing their repetition.
• The Destruction of Moha: Negligence arises from delusion (Moha). By eradicating negligence, one moves towards the destruction of delusion. The destruction of attachment to wealth, body, and intellect are considered progressive steps towards spiritual enlightenment.
• The Need to Overcome Vices: The text identifies vices like pride, sensual desires, passions, slander, and idle talk as enemies that hinder spiritual progress.
• The Ultimate Goal of Apramad: The book concludes by reinforcing that without Apramad, it is impossible for the soul to progress towards omniscience (Kevala Jnana) and liberation (Moksha). Therefore, it is the duty of every spiritually inclined individual to be mindful of even the subtlest forms of negligence.

In essence, "Apramad" is a profound exposition of a fundamental Jain principle, urging individuals to cultivate constant vigilance, self-awareness, and purposeful action in all aspects of life to break free from the cycle of karma and attain ultimate spiritual liberation.