Charnanuyog Praveshika

This document is a Jain text titled "Charananuyog Praveshika" (Introduction to Charananuyog) authored by Kailashchandra Shastri, published by Veer Seva Mandir Trust.

Summary of the Text:

The book is structured as a question-and-answer guide aimed at explaining the principles of Charananuyog (the section of Jain scriptures dealing with conduct and practice) in a clear and accessible manner. It defines and elaborates on key Jain concepts related to ethical conduct, vows, and the path to liberation.

Here's a breakdown of the major themes and concepts covered:

• Charananuyog: It is defined as the scripture that discusses the proper conduct (Charitra) of both householders (Grihasthas) and ascetics (Munis).
• Charitra vs. Samyak Charitra: The text distinguishes between general conduct (which can be right or wrong) and Samyak Charitra (right conduct), drawing a parallel with true and false knowledge.
• Mithya Charitra (False Conduct): This is explained as incorrect behavior, further divided into:
  • For Householders: Engaging in sensory pleasures based on wrong beliefs and wrong knowledge.
  • For Ascetics: Adopting ascetic practices with the desire for fame, material gain, or self-worship, while lacking true understanding of the self and non-self, and merely inflicting pain on the body.
• Mithya Darshan (False Belief): This is described as faith in wrong deities, wrong gurus, and wrong religions, and identifying oneself with the body, considering its birth as one's own and its destruction as one's own.
• Mithya Gyan (False Knowledge): This is knowledge accompanied by false beliefs.
• Kudey (Wrong Deities) and Kuguru (Wrong Gurus): These are identified as beings whose souls are impure due to attachment and aversion, or those who are attached to wealth and worldly possessions despite their outward appearance.
• Kudharma (Wrong Religion): This is identified as a religion that is primarily based on violence.
• Samyak Charitra (Right Conduct): This is conduct that stems from right knowledge. It is adopted to overcome attachment and aversion after the darkness of delusion is removed and right faith and right knowledge are attained.
• Two Main Types of Samyak Charitra:
  • Desh Charitra (Partial Conduct): Practiced by householders who have possessions.
  • Sakal Charitra (Complete Conduct): Practiced by ascetics who are devoid of all possessions.
• Divisions of Desh Charitra:
  • Mulgunas (Root Virtues): Eight core observances, including abstaining from liquor, meat, and honey, and five types of Udumber fruits. Various interpretations of these are provided from different Jain scholars.
  • Uttar Gun (Secondary Virtues): Twelve virtues for householders, consisting of five Anuvratas (minor vows), three Gunavratas (qualitative vows), and four Shikshavratas (disciplinary vows).
• Vrata (Vows) and Shalya (Punctures/Defects): A "Vrati" is one who takes vows without "shalya." Shalyas are internal impurities that afflict the mind: Maya (deceit), Mithyatva (false belief), and Nidan (desire for future benefits).
• Anuvratas (Minor Vows): These involve partial abstention from five great sins: Himsa (violence), Satya (lying), Chauryam (stealing), Brahmacharya (unrestricted sensual pleasure), and Parigraha (possessions).
  • Himsa: Defined as the destruction of life due to heedlessness. The text emphasizes that internal passions are the true source of Himsa. It distinguishes between Sankalpi Himsa (intentional violence) and Arambhi Himsa (violence arising from occupations).
  • Abstinence from Liquor, Meat, Honey, and Udumber Fruits: The text details the reasons why these are considered detrimental to right conduct and harmful to living beings.
  • Satya (Truth): The vow of truth involves abstaining from gross falsehoods and, in critical situations where speaking the truth might cause harm, remaining silent.
  • Chauryam (Non-stealing): Taking what is not given.
  • Brahmacharya (Celibacy): This is further defined as restraining sensual impulses.
  • Parigraha (Possessions): Defined as the feeling of "mine" arising from attachment, encompassing both internal (passions) and external (wealth, property) aspects.
• Gunavratas (Qualitative Vows):
  • Digvrata (Vow of Directional Limitation): Setting boundaries for movement and activities to limit sinful actions.
  • Anarthadandavrata (Vow against Useless Sins): Abstaining from actions done without purpose that lead to sin, such as giving harmful advice, providing instruments for violence, harboring ill-will, listening to corrupting scriptures, or unnecessary digging and cutting.
  • Bhogopabhog Parimanavrata (Vow of Limited Enjoyment): Restricting the consumption of consumables (bhoga) and enjoyable objects (upabhoga).
• Shikshavratas (Disciplinary Vows): These are practices that lead towards monasticism.
  • Deshavakashikavrata: Taking temporary limitations within the boundaries set by Digvrata.
  • Samayika Vrata: A practice of dedicating a period for self-contemplation and abstaining from sinful activities, similar to a monk's practice.
  • Proshadhopavasa Vrata: Observing fasts on auspicious days (Ashtami and Chaturdashi).
  • Atithisamvibhagavrata (or Vaiyavruttya): Offering alms to worthy recipients (Atithis).
• Pattimas (Stages of Lay Votary): The text outlines eleven stages of spiritual development for lay followers, starting from Darshanik (one with right faith) to Vratik (one who observes vows), Samayik, Proshadhopavasi, Sachittavirat (abstaining from living edibles), Ratribhuktivrata (abstaining from night meals), Abrahmavirat (celibacy), Arambhavirat (abstaining from occupations), Parigrahvirat (abstaining from possessions), Anumatitryag (abstaining from approval), and Uddishtatyag (abstaining from designated food).
• Monastic Conduct: The text then details the conduct of monks (Shramanas or Nirgranthas), including their 28 primary virtues (Mulagunas), such as the five great vows (Mahavratas), five carefulness practices (Samitis), control of senses, six daily duties (Avasyakas), hair-pulling (Keshloch), nudity, and other ascetic practices.
• Types of Monks: Different categories of monks are described based on their adherence to vows and practices, including Pulaka, Bakusha, Kushila, Nirgrantha, and Snataka.
• Ascetic Practices: Detailed explanations are given for various forms of penance (Tapasya), both external (Bahya) and internal (Abhyantara), including fasting, reduced eating, renouncing specific tastes, solitary living, physical austerities, purification of oneself, reverence, scriptural study, and meditation.
• Meditation (Dhyana): The text elaborates on different types of meditation, including Artadhyana (sorrowful meditation), Raudradhyana (fierce meditation), Dharmadhyana (virtuous meditation), and Shukladhyana (pure meditation), along with their respective sub-categories and the stages of spiritual development where they occur.
• Karma and its Effects: The text touches upon how different karmic dispositions lead to various experiences, including the twenty-two types of hardships (Parishahas) that ascetics endure.
• The Goal of Jain Practice: The ultimate aim of all these practices is to shed karmic matter, achieve liberation (Moksha), and realize the true nature of the soul.

In essence, "Charananuyog Praveshika" serves as a foundational text for understanding the practical and ethical dimensions of Jainism, guiding individuals on their spiritual journey towards right conduct and ultimate liberation.