Chaturyam

Here's a comprehensive summary of the provided Jain text, "Chaturyam" by Sukhlal Sanghavi, focusing on the key arguments and historical context presented:

The text, "Chaturyam" by Sukhlal Sanghavi, explores the concept of Chaturyam (four vows) within the context of Jainism, particularly in relation to the teachings of Lord Mahavir and earlier Jain traditions. The author meticulously compares Jain practices with those described in Buddhist scriptures to establish the historical development of Jain vows and the understanding of them by other contemporary religious traditions.

Key Arguments and Findings:

1. Prevalence of Chaturyam in Early Jainism and Buddhist Records:

   • The text begins by highlighting the rigorous ascetic practices described in Buddhist scriptures, which bear striking similarities to the nirgrantha (Jain ascetics) practices mentioned in Jain Agamas. These practices include extreme self-denial, strict adherence to non-violence, avoiding certain foods, and enduring hardships without complaint.
   • The author notes that Buddhist texts like the Dighanikaya and Samyutta Nikaya explicitly discuss the mahavratas (great vows) of the nirgranthas. Specifically, the Samannaphala Sutta in the Dighanikaya describes King Ajatashatru's encounter with Vardhamana Mahavir (referred to as Jnataputra Mahavir), where Mahavir's followers are characterized as observing Chaturyam (four great vows).
   • The Samyutta Nikaya also mentions a person named Nik referring to Mahavir as compassionate, skillful, and possessing Chaturyam.
   • These Buddhist references suggest that, both during Buddha's time and even after the compilation of the Buddhist canon, the Buddhist tradition understood Mahavir and other nirgranthas as followers of Chaturyam.

2. The Shift from Chaturyam to Panchamahavrata:

   • A central theme is the assertion that the nirgrantha tradition, particularly the Pashvapathyas (followers of Lord Parshvanath), originally adhered to Chaturyam (four great vows).
   • The text cites Jain Agamas like the Bhagavati and Uttaradhyayana which describe that many Pashvapathyas who accepted Mahavir's teachings adopted his Panchamahavrata (five great vows), thus replacing the older tradition of four vows. However, some Pashvapathyas continued to adhere to their four vows.
   • The author explains that Mahavir's introduction of the fifth vow, Brahmacharya (celibacy), aimed to refine the existing vows, specifically Aparigraha (non-possession). Previously, Aparigraha was interpreted leniently by some, allowing for the collection of possessions as long as direct personal use was avoided, and even maintaining contact with women was not seen as a violation of Aparigraha.
   • Mahavir's decision to establish Brahmacharya as a separate, fifth vow was a significant reform. This emphasis was so strong that the subsequent nirgrantha tradition universally adopted the Panchamahavrata. The few Pashvapathyas who remained separate eventually disappeared.

3. Reasons for Mahavir's Reform:

   • While Jain texts explain why Mahavir instituted the five vows (to rectify the laxity in the interpretation of Aparigraha), they do not specify when this change occurred during his extensive preaching period.
   • The Kesi-Gautama dialogue in the Uttaradhyayana provides insight into the discussions and debates that arose from this reform. Some Pashvapathyas questioned the difference in vows between Parshvanath and Mahavir, given that both aimed for liberation. Gautama's explanation satisfied Kesi, who then accepted Mahavir's doctrine.

4. Understanding the Discrepancy in Buddhist and Jain Records:

   • The author addresses the apparent contradiction between Buddhist records mentioning Chaturyam and Jain tradition upholding Panchamahavrata. The reason for this is that Buddhist scholars, when compiling their texts, were likely not fully aware of Mahavir's internal reform regarding the Panchamahavrata. They relied on the commonly known or earlier practices of the nirgranthas.
   • It's suggested that the original understanding of Chaturyam by Buddha and his immediate disciples might have been accurate, but as Buddhist scriptures were compiled and revised, the precise meaning of Chaturyam became distorted or inadequately explained, possibly due to an lack of complete understanding or a conscious effort to highlight differences. This misinterpretation was then perpetuated in later Buddhist texts.
   • Similarly, the author notes that Jain authors sometimes misrepresent Buddhist doctrines. The true nature of any tradition, it is argued, can only be understood through its own scriptures and lineage.

5. Comparison with Buddhist 'Pancha Sila':

   • The text briefly compares the five vows of the nirgranthas with the five Sila (ethical precepts) of the Buddhist Sangha. While the numbers match, there's a difference in content. In Jainism, Aparigraha is the fifth vow, whereas in Buddhism, the abstinence from intoxicants (madya) is often cited as the fifth Sila.

6. Origin of the Five Yogas/Mahavratas:

   • The author ponders whether Mahavir created Brahmacharya as a new vow or elevated an existing practice from another tradition. Examining ancient texts like the Samkhya-Yoga tradition and the Smritis, the five Yamas (ethical restraints), including Ahimsa, are found. This makes it difficult to definitively state who first incorporated Brahmacharya into a set of five great vows.

7. Upavasatha (Pausadha) Vow:

   • The text briefly introduces the Upavasatha (Pausadha) vow, a devotional practice for lay Jains, taken by both men and women. Its historical origins are mentioned to be explored further.

In conclusion, "Chaturyam" by Sukhlal Sanghavi presents a compelling historical analysis that establishes the Pashvapathyas as adhering to Chaturyam and Lord Mahavir as the reformer who introduced Panchamahavrata to refine the Jain path to liberation. The author uses comparative analysis with Buddhist texts to illuminate the evolution of these vows and the historical understanding of Jainism by its contemporaries.