Avashyaka Kriya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Avashyaka Kriya," by Sukhlal Sanghavi, based on the provided pages:

The Importance and Nature of Avashyaka Kriya in Jainism

The text "Avashyaka Kriya" by Sukhlal Sanghavi highlights the fundamental significance of "Avashyaka" (essential duties) in Jainism, drawing parallels to similar practices in other religious traditions like "Sandhya" in Vedic society, "Khor Deh Avasta" in Zoroastrianism, prayer in Judaism and Christianity, and "Namaz" in Islam.

Avashyaka Kriya: A Comparative Overview

The book begins by differentiating the practice of Avashyaka between the two major Jain sects: Shvetambara and Digambara.

Digambara Sect: The author notes that the tradition of monks in the Digambara sect is largely defunct. Consequently, the prescribed Avashyaka rituals for monks exist primarily in scriptures, not in practice. Among the laity (Shravakas) in the Digambara tradition, the practice is not as widespread as in the Shvetambara sect. Those who follow specific vows, like the "Pratimadhari" or "Brahmachari," primarily practice "Samayika." The regular performance of all six Avashyakas in a systematic manner, as observed in the Shvetambara tradition, is not prevalent among Digambaras.
Shvetambara Sect: The Shvetambara tradition, with its unbroken lineage of monks and a more widespread practice among laity, is divided into two main branches: Murti-pujaka (idol worshippers) and Sthanakavasi (temple refusers). Both branches, among their monks and laity, regularly observe the five types of Avashyakas (daily, nightly, fortnightly, quarterly, and annual) according to their eligibility.
- Monks: For monks of both Shvetambara branches, performing Avashyakas in the morning and evening is mandatory, as it is considered a scriptural injunction for ascetics of the first and last Tirthankaras. Failure to do so would disqualify them from their monastic status.
- Laity (Shravakas): For the laity, practicing Avashyakas is optional. However, it is observed that even those who do not perform them daily will eventually do so after a fortnight, a quarter, or at least annually, especially during important festivals like Paryushan. The reverence for Avashyaka Kriya is so high that even children and those who don't frequent religious places typically gather for the annual Avashyaka, considering it a great fortune. This emphasizes its profound importance in the Shvetambara community, making it the primary religious instruction given to children.

Defining and Understanding Avashyaka Kriya

The text then delves into defining Avashyaka Kriya:

Definition: An "Avashyaka" is any action that is essential or obligatory to perform. The nature of this "essential action" varies based on the individual's capacity or "adhikari" (authority/eligibility). What is essential for one person might not be for another. The text uses the example of acquiring wealth versus renouncing it, highlighting that "essential" is subjective to one's spiritual goals.
Focus on Inner Vision: The "Avashyaka" discussed here pertains to individuals with "Antardrishti" (inner vision), whose focus is on the soul and the pursuit of inherent bliss. Their essential actions are those that help manifest qualities like right faith (Samyaktva), consciousness (Chetana), and conduct (Charitra). In essence, Avashyaka is any action that facilitates the manifestation of knowledge and other spiritual qualities.
Action with Awareness: Avashyaka is described as an action performed with conscious awareness, leading to the purification of the soul.

The Six Principal Avashyakas

The text systematically outlines the six principal Avashyakas and their forms:

Samayika: This involves maintaining a state of equanimity and impartiality, treating all beings as oneself, without being swayed by attachment (Raga) or aversion (Dvesha). It has three sub-types: Samyaktva-Samayika (related to right faith), Shruta-Samayika (related to scriptural knowledge), and Charitra-Samayika (related to conduct). Charitra-Samayika is further divided into "Desha" (partial) for householders and "Sarva" (complete) for monks. Synonyms include Samata, Samyaktva, Shanti, and Suvihita.
Chaturvinshtati-stotra: This is the praise of the twenty-four Tirthankaras, who are considered embodiments of all virtues. It has two forms: Dravya-stotra (worship with pure substances like flowers) and Bhava-stotra (praise of their inherent virtues).
Vandana: This is the expression of respect towards worthy beings through thoughts, words, and actions. It signifies devotion and reverence. The text details the criteria for being worthy of reverence ("Vandya"), classifying them into five types (Acharya, Upadhyaya, Pravartaka, Sthavira, and Ratnadhika). It also discusses who is unworthy of reverence ("Avandya") and the consequences of revering the unworthy or failing to revere the worthy. Vandana should be free from thirty-two specific faults.
Pratikramana: This is the act of returning to a state of auspiciousness after falling into an inauspicious state due to negligence or passion. It also refers to moving from inauspicious to progressively more auspicious states. It involves confessing faults, repenting, and resolving not to repeat them. Synonyms include Prativartana, Pariharana, Karan, Nivritti, Ninda, Gahina, and Shuddhi. Pratikramana is divided into the auspicious and inauspicious types, with the Avashyaka context referring to the auspicious form. It has five ancient classifications based on time: daily, nightly, fortnightly, quarterly, and annual. It also involves confessing faults from the past, abstaining from present faults through restraint, and preventing future faults through renunciation. One should perform Pratikramana for four things: false belief (Mithyatva), non-restraint (avirati), passions (Kashaya), and inauspicious tendencies (apraśasta yoga). It is further categorized into Dravya-pratikramana (external, for show) and Bhava-pratikramana (internal, true repentance), with the latter being the essential one.
Kayotsarga: This is the detachment from the body, achieved through concentration for meditation or pure meditation. It aims to remove the inertia of the body and mind, enhance intellectual capacity, and develop the power of equanimity. It is also crucial for practicing meditation and contemplation. The duration of one breath is said to be equivalent to reciting one line of a verse.
Pratyakhyana: This means renunciation. It involves the renunciation of both external objects (Dravya-rupa, like food and clothing) and internal negative states (Bhava-rupa, like ignorance and non-restraint). External renunciation should be accompanied by internal renunciation. Pratyakhyana is also called "Guna-dharana" (acquisition of virtues) as it leads to the cessation of influx (Asrava), resulting in the destruction of desires, equanimity, and ultimately, liberation.

The Natural Order and Spiritual Significance of the Six Avashyakas

The text explains the logical and spiritual sequence of these six Avashyakas:

Samayika as the Foundation: The primary goal of those with inner vision is to achieve equanimity (Samayika). Therefore, this practice forms the basis of all their actions.
Chaturvinshtati-stotra Follows Samayika: One can only appreciate and praise the virtues of the Tirthankaras (Chaturvinshtati-stotra) after achieving a state of equanimity.
Vandana Follows Chaturvinshtati-stotra: One who has praised the Tirthankaras can then appropriately revere their spiritual guides (Vandana).
Pratikramana Follows Vandana: Criticism and confession (Pratikramana) are best done in the presence of one's spiritual guide, after showing them due reverence.
Kayotsarga Follows Pratikramana: True concentration for meditation (Kayotsarga) can only be achieved after purifying the mind through Pratikramana.
Pratyakhyana Follows Kayotsarga: The strong mental resolve and concentration gained through Kayotsarga are essential for effective renunciation (Pratyakhyana), which is considered the highest Avashyaka.

This sequence is presented as a cause-and-effect chain, with any disruption altering its natural flow.

The Spiritual Nature of Avashyaka Kriya

The text strongly asserts the spiritual nature of Avashyaka Kriya, defining spiritual action as any action aimed at the development of the soul. Each of the six Avashyakas contributes to this development by:

Samayika: Leading to the cessation of sinful activities, thereby purifying the soul.
Chaturvinshtati-stotra: Fostering affection for virtues, leading to the acquisition of virtues and purification.
Vandana: Cultivating humility, respect for elders, adherence to Tirthankara's commands, and ultimately leading to knowledge, restraint, and liberation.
Pratikramana: Rectifying past mistakes, promoting self-awareness, and purifying the soul.
Kayotsarga: Developing mental concentration and enabling the soul to realize its true nature.
Pratyakhyana: Preventing attachment to worldly pleasures and leading to lasting peace.

The Practical and Societal Benefits of Avashyaka Kriya

Beyond its spiritual significance, the text highlights the practical and societal benefits derived from practicing Avashyaka:

Health: It contributes to mental well-being, a prerequisite for physical health.
Family Ethics: It fosters virtues like humility, obedience, and discipline, essential for a harmonious family life.
Social Ethics: It cultivates thoughtfulness, integrity, foresight, and seriousness, crucial for a well-ordered society.

Addressing Objections to Avashyaka Kriya

The book addresses common criticisms leveled against Avashyaka Kriya:

Time Consumption: Critics argue it consumes too much time, hindering movement and rest. The response is that this is an excuse for laziness; the diligent can integrate these practices efficiently.
Lack of Understanding: Many perform the rituals without comprehending their meaning, treating them like parrots. The text emphasizes the importance of understanding the meaning for true benefit and suggests efforts to educate practitioners.
Language Barrier: The use of ancient languages (Sanskrit, Prakrit) is seen as a barrier. The text argues that ancient languages possess unique inherent power and depth, and while vernacular translations of the essence can be made, the original texts should be preserved for their linguistic and ritualistic integrity, maintaining unity across diverse practitioners.
Lack of Interest: Some find the practice uninteresting. The text posits that interest is subjective and stems from understanding the virtues and significance of the practice.

Comparison with Other Traditions and Historical Context

The text briefly compares Avashyaka with similar daily practices in Buddhism, Vedic traditions, and Zoroastrianism, noting a shared underlying principle of spiritual discipline and self-improvement.

It then delves into the historical development of "Avashyaka-sutra," dating its composition between the 5th and 4th centuries BCE. The text discusses its status as "Angabahya Shrut" (external scriptures) not directly authored by Tirthankaras or Ganadharas, but by later highly learned Acharyas. It also touches upon the textual transmission and commentary history, mentioning the contributions of figures like Shri Bhadrabahuswami, Shri Haribhadrasuri, and Shri Hemachandrasuriji.

Schism and the Practice of Avashyaka

Finally, the text examines how the practice of Avashyaka is observed in the Shvetambara and Digambara traditions. It reiterates that due to the unbroken monastic lineage in the Shvetambara tradition, Avashyaka remains a living practice for both monks and laity. In contrast, the fragmented monastic tradition in the Digambara sect has led to a decline in the practice, particularly for monks, and a significant reduction in its prevalence among the laity, with the "Mulachara" text being a key reference for the Digambara perspective. The text notes the presence of shared verses between the Shvetambara "Avashyaka Niyukti" and the Digambara "Mulachara," suggesting a common historical origin before the sects fully diverged.

In essence, "Avashyaka Kriya" by Sukhlal Sanghavi provides a thorough exploration of this fundamental Jain practice, covering its theological underpinnings, practical aspects, historical evolution, and its place within the broader Jain religious landscape.