Chausaran Painnayam

This is a comprehensive summary of the Jain text "Chausaran Painnayam" (चतुःशरण प्रकीर्णक), based on the provided pages:

Title: Chausaran Painnayam (चतुःशरण प्रकीर्णक) Authors: Dr. Suresh Sisodiya, Manmal Kudal Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan, Udaipur Edition: First, 1999-2000 Price: Rs. 50.00

Overview: The "Chausaran Painnayam" is a Jain scripture, a "prakirnaka" (miscellaneous or scattered text), translated from its original Prakrit by Dr. Suresh Sisodiya and Manmal Kudal. The publication is dedicated to the memory of Smt. Ratnidevi Nahata, with financial support from her husband, Shri Shrichand Nahata. The book aims to make valuable Jain Agam literature accessible to a wider audience, as many such texts remain untranslated.

Context and Significance of Prakirnakas: The introduction highlights the importance of Agam literature in Jainism, akin to scriptures in other religions. It notes that while the Angas are considered the primary teachings of the Tirthankaras, the Ganadharas and other enlightened Acharyas compiled them into texts. Jain tradition emphasizes the meaning (artha) over the literal words. The Agam literature evolved over time, leading to divisions like Ardhamagadhi and Shauraseni Agamas. The Ardhamagadhi Agamas are considered older and closer to Mahavira's original teachings.

Prakirnakas are defined as texts compiled on various subjects. Traditionally, it is believed that each monk composed a prakirnaka. While the exact number of prakirnakas is debated, some lists mention around 10 or 22, with varying titles and content across different Jain traditions. The "Chausaran Painnayam" is categorized as a prakirnaka.

Chausaran Painnayam: Authorship and Dating: The text identifies the author as Virabhadra (वीरभद्र). While the exact dating is difficult, the work is believed to have come into existence between the 11th and 14th centuries CE. This is supported by its mention in the Vidhimargaprapatha (विधिमार्गप्रपा) of Acharya Jinaprabha (14th century) and the absence of its mention in older texts like the Nandi-sutra and Pakshika-sutra (which classify Agamas up to the 6th century CE). The name "Virabhadra" itself appears in the context of authorship for several prakirnakas, including Bhaktaparijnya, Kushalanubandhi Adhyayana (which is identified as another name for Chausaran), and Aradanapataka.

Structure and Content: The "Chausaran Painnayam" consists of two main parts:

1. Kushalanubandhi Chatusarana (कुशलानुबंधी चतुःशरण): This part comprises 63 verses.
2. Chatusarana (चतुःशरण): This part comprises 27 verses.

Together, they present a total of 90 verses.

The content can be broadly divided into the following sections:

• Introduction to the Six Necessities (छः आवश्यक): The text begins by outlining six essential practices:

  1. Samayika (सामायिक): Renunciation of sinful activities, leading to purity of conduct.
  2. Tushar (उत्कीर्तन/चतुर्विंशति स्तवन): Praising the virtues of the Jinas, leading to purity of perception.
  3. Vandana (वन्दन): Reverence towards Acharyas and other virtuous beings, leading to purity of knowledge.
  4. Pratikramana (प्रतिक्रमण): Confession and atonement for faults, leading to purity of knowledge, perception, and conduct.
  5. Kayotsarga (कायोत्सर्ग): Self-purification through meditation/renunciation, leading to purity of penance.
  6. Pratyakhyana (प्रत्याख्यान): Vow of abstinence, leading to purity of vigor.

• Fourteen Dreams (चतुर्दश स्वप्न): The text lists fourteen auspicious dreams typically seen by the mother of a Tirthankara (Elephant, Bull, Lion, Lakshmi with an Abhishek, Garland of Flowers, Moon, Sun, Flag, Pot, Lotus Pond, Ocean, Celestial Mansion, Heap of Jewels, and Fire without Smoke).

• Mangaḷa (मंगल): An invocation to Mahavir, who is praised as being bowed to by celestial beings, kings, and ascetics.

• General Principles (अर्थाधिकार): It is stated that for the well-being of monks, they should continuously practice:

  1. Chatusarana Gamana (चतुःशरण गमन): Taking refuge in the Four Refuges.
  2. Dushkrit Garha (दुष्कृत गर्दा): Condemnation of wrong actions.
  3. Sukrit Anumodana (सुकृत अनुमोदना): Approval of good deeds.

• The Four Refuges (चतुःशरण गमन): The core of the text describes the four refuges to be sought:

  1. Arhanta (अरहंत): Those who have conquered passion (Raga-Dvesha) and karma, are omniscient, worshipped by celestials, and are the refuge of all beings. They are praised for their compassion, truthfulness, adherence to Brahmacharya, possession of thirty-four special attributes, and ability to guide beings out of suffering.
  2. Siddha (सिद्ध): Souls who have destroyed all eight karmas, possess perfect knowledge and perception, have attained eternal bliss, are free from the cycle of birth and death, and are the ultimate goal. They are described as dwelling at the top of the universe, having infinite power, and being free from worldly attachments.
  3. Sadhu (साधु): Virtuous monks who follow the five great vows, are detached from worldly possessions (including worldly pleasures and ornaments), have pure names, are free from enmity and anger, possess serene countenances, are free from attachment, and are devoid of worldly concerns. They are considered the means to attain liberation.
  4. Jinadharma (जिनधर्म): The religion preached by the Jinas, which destroys the poison of karma, serves as the abode of auspiciousness, and is like a boat to cross the ocean of Samsara. It is described as preventing entry into hellish realms, fulfilling desires, and eradicating the "enemy" of passion.

• Condemnation of Wrongdoing (दुष्कृत गर्दा): The text details the sincere regret and renunciation of past wrong actions committed due to ignorance, delusion, and passion. This includes renouncing adherence to wrong faiths, harmful actions, acts of violence or quarrels, speaking ill of the Arhantas, transgressing the teachings of the Jinas, and any mental, verbal, or physical misconduct.

• Approval of Good Deeds (सुकृत अनुमोदना): This section involves the approbation of all virtuous actions, including the state of being an Arhanta, Siddha, Acharya, Upadhyaya, Sadhu, and the right faith of the right-believers. It also includes the approval of all good deeds performed in accordance with the teachings of the Vitaraaga (those free from attachment and aversion). The author endorses the virtues and practices of all categories of virtuous beings.

• Fruits of Taking Refuge (चतुःशरण गमनादि का फल): The text states that those who adhere to the four refuges consistently experience good results, leading to positive karmic bonds. It emphasizes that continuous suffering (sanklesha) prevents the fruition of good deeds, while absence of suffering (asanklesha) allows for it. Those who do not follow the four-fold Jinadharma, do not take refuge in the four refuges, and do not break the cycle of four destinies (hell, animal, human, celestial) have wasted their human birth.

• Conclusion: The text concludes by stating that one who keeps the "Chatusarana" in their mind at all times overcomes the suffering of this world and the next and attains welfare. The study of this text, composed by Virabhadra, is meant for meditation three times a day to achieve liberation.

Impact of Bhakti Marga: The introduction and conclusion discuss the influence of the Bhakti Marga (path of devotion) on Jainism, stemming from its ancient roots in Indian thought. While Jainism is fundamentally an atheistic tradition, the concept of "Sharanagati" (taking refuge) and devotion entered the tradition, likely due to the influence of the surrounding Hindu culture. This led to the development of concepts like "Trisharana" in Buddhism (Buddha, Dharma, Sangha) and "Chatuhsharana" in Jainism (Arhanta, Siddha, Sadhu, Dharma). The text emphasizes that even without the concept of divine grace, taking refuge provides stability and courage. The practice of reciting the "Chattari Mangala" (Four Auspicious Ones) in daily rituals reflects this emphasis on seeking refuge.

Overall Purpose: The "Chausaran Painnayam" serves as a guide for spiritual practice, emphasizing the importance of taking refuge in the enlightened beings (Arhantas and Siddhas), the virtuous community (Sadhus), and the path of righteousness (Dharma) as taught by the Tirthankaras. It also stresses the necessity of renouncing past misdeeds and approving good conduct as a means to achieve spiritual purification and liberation. The translation and publication by Agam Ahimsa Samta Evam Prakrit Samsthan aim to preserve and disseminate this important aspect of Jain literature.