Dan Ane Shil

Based on the provided text from "Dan Ane Shil" by Nagindas Girdharlal Sheth, here is a comprehensive summary in English:

Book Title: Dan Ane Shil (Charity and Chastity/Conduct) Author/Editor: Nagindas Girdharlal Sheth Publisher: Jain Siddhant Sabha

Overall Theme:

The book "Dan Ane Shil" is a collection of essays and discourses, compiled and edited by Nagindas Girdharlal Sheth, focusing on key principles of Jain dharma, primarily Dan (Charity/Giving) and Shil (Chastity/Good Conduct). It emphasizes the importance of these virtues for spiritual progress and liberation (moksha). The text draws heavily from Jain scriptures, citing various sources like the Saptatishthan Prakaran, Dashavaikalik Sutra, Sutrakrutanga Sutra, and teachings of various Acharyas and Munis.

Part 1: Dan (Charity/Giving)

• Foundation of Dharma: The book begins by quoting the foundational Jain principle that Dan, Shil, Tap, and Bhavana are the four pillars of dharma, as proclaimed by all Tirthankaras. Dharma is also described as having two aspects: Shruta (Scriptural Knowledge) and Charitra (Conduct).
• Overcoming the Four Sentiments (Sanjnas): The introduction highlights that the four sentiments – Aahar (Food), Bhaya (Fear), Maithun (Sexual Activity), and Parigraha (Possession) – are the root causes of the soul's wandering in the cycle of birth and death (samsara). Dan, Shil, Tap, and Bhavana are presented as the means to overcome these sentiments.
• Specific Functions of Each Virtue:
  • Dan (Charity): Destroys the sentiment of Parigraha (Possession). True dan is not for fame or praise but to eliminate greed and attachment.
  • Shil (Chastity/Conduct): Reduces the sentiment of Maithun (Sexual Activity).
  • Tap (Austerity): Destroys the sentiment of Aahar (Food). It is stated that the soul's true nature is foodless (anahari).
  • Bhavana (Meditation/Reflection): Destroys the sentiment of Bhaya (Fear) and strengthens righteous contemplation.
• Primacy of Aahar Control: The text emphasizes that controlling the desire for food (Aahar Sanjna) is the most crucial step, as it often leads to the control of the other three sentiments.
• The Nature and Purpose of Dan:
  • Dan is defined as giving something from one's possessions, even a little, to others without expectation of reward.
  • It is the means to shed the strong attachment (moha) to wealth, family, and bodily possessions, which are like a ship to cross the ocean of samsara.
  • Dan is presented as the first step towards renunciation and spiritual progress, cultivating the quality of detachment and generosity.
• Reasons for Dan: It's highlighted that humans are interdependent and rely on others for survival from birth to death. To live without offering help to others is considered inhuman and a form of animalistic tendency.
• Types of Dan:
  • Tan se Dan (Body/Effort Dan) / Shramdan/Seva: Service rendered by one's physical body, like caring for the sick, serving guests, guiding the lost.
  • Dhan se Dan (Wealth Dan): Giving wealth, material possessions.
  • Vachan se Dan (Speech Dan) / Jnan Dan (Knowledge Dan): Imparting knowledge, giving advice, encouraging the right path.
• Elaboration on Types of Dan:
  • Shramdan: Includes serving the sick, hospitality, guiding the lost.
  • Jnan Dan: Divided into worldly/practical knowledge (education) and religious/spiritual knowledge. Religious knowledge is considered superior as it leads to spiritual welfare.
  • Dhan Dan: Includes giving money, medicine, clothes, shelter, etc. It is emphasized that wealth gained unethically, if donated, does not purify sins. Ethical earning is stressed.
• Dan based on Bhavana (Intention/Emotion): Dan is categorized based on the giver's intention:
  • Sansarik Bhavna (Worldly Intention): Kirtidan (for fame), Laulakdan (for worldly enjoyment), Uchitdan (appropriate giving).
  • Daya Bhav (Compassion Intention): Abhaydan (fearlessness), Dharmdan (religious giving).
  • Nishpruha Bhavna (Desireless Intention): Supatra Dan (giving to worthy recipients).
• Ten Types of Dan (from Sthananga Sutra): Anukampa Dan (compassion), Sangraha Dan (help in crisis), Bhay Dan (out of fear), Karunya Dan (out of grief), Lajja Dan (out of shame), Gaurav Dan (for prestige), Adharma Dan (to the unrighteous), Dharm Dan (to the righteous), Asha Dan (for good results), Pratyupakar Dan (in return for a favor).
• Kirtidan (Dan for Fame): Critiqued as the most common but least beneficial, as it fuels ego and worldly attachment.
• Laulakdan (Worldly Dan): Based on worldly customs or social obligations.
• Uchitdan (Appropriate Dan): Giving to relatives, caste members, family as per their needs.
• Anukampa Dan (Compassionate Dan): Giving out of compassion for the suffering, the poor, the helpless. This is highlighted as true "Jivdaya" (compassion for living beings), which is superior to giving to animals if human need is neglected.
• Jnan Dan (Knowledge Dan): Its importance and distinction between worldly and religious knowledge are discussed.
• Abhaydan (Fearlessness Dan): Considered the highest form of dan, protecting someone's life or freeing them from fear. It's emphasized that this goes beyond merely saving animals from slaughter; true Abhaydan is guiding someone towards spiritual fearlessness.
• Dharm Dan (Religious Dan): Giving knowledge of true dharma, supporting spiritual practitioners, and promoting religious texts. The Tirthankaras are the greatest Dharmadata.
• Giving to the Righteous (Supatra): The importance of giving to worthy recipients (those who practice dharma, have virtuous qualities) is stressed, as dan to the unworthy is considered fruitless. The text outlines categories of unworthy (Apātra), borderline (Kupātra), and worthy (Sūpātra) recipients, with Jain monks and nuns being the highest Sūpātras.
• Fruits of Dan: Dan leads to good destiny, spiritual progress, and ultimately liberation. The intention behind the dan is crucial.
• Things to Remember While Giving Dan: Give with respect, without expecting thanks or future favor, without boasting, and without doubt. Avoid giving substances that promote violence or vice (like alcohol, weapons).
• Digambar Perspective on Dan: Four types are mentioned: Aahar Dan (food), Aushadh Dan (medicine), Shastra Dan (scriptures), and Abhay Dan (fearlessness). These are further divided into Nishchay (absolute) and Vyavahar (practical) aspects.

Part 2: Shil (Chastity/Good Conduct)

• Shil as Essential: Shil is presented as the foundation for spiritual development and the core of Jain conduct. It's linked to Jnan (Knowledge) and Darshan (Faith/Perception), forming the Ratnatraya (Three Jewels) leading to Moksha.
• Human Life's Potential: Human birth is described as rare and precious, offering the opportunity for spiritual progress, which is not available in other life forms.
• Diferentiation in Development: Not all humans are at the same level of spiritual development. Therefore, dharma offers different paths (stages of conduct) suited to individual capacities.
• Two Paths of Conduct:
  • Sarva Virati (Complete Renunciation): Practiced by monks and nuns.
  • Desha Virati (Partial Renunciation): Practiced by householders (Shravakas/Shravikas), involving vows and observances.
• Grahasta Dharma (Householder's Duty): Divided into general and specific duties. The specific duties involve the adherence to 12 vows (Vratas), which are further detailed.
• The Twelve Vows: These are described as stages of spiritual progress for laypeople, starting from basic ethical principles and progressing to more rigorous observances. The text mentions the importance of Ahimsa (non-violence) as the foundational vow.
  • Five Anuvaratas (Minor Vows): Strict (Sthool) non-violence, truthfulness, non-stealing, chastity, and non-possession.
  • Three Gunavratas (Consolidating Vows): Directions of movement (Dik Pariman), limits on consumption (Upbhog Paribhoga Pariman), and abstaining from unnecessary harm (Anarthadanda Viraman).
  • Four Shikshavratas (Training Vows): Samayika (equanimity), Deshavakashika (limited renunciation), Paushadh (fasting/special observance), and Atithisamvibhakta (charity to the needy/ascetics).
• The Eleven Pratimas (Stages of Conduct for Laypeople): These represent a progressive purification of conduct for householders, moving them closer to monasticism. The book outlines eleven stages, from Darshan Pratima (stage of faith) to Udiddishta Tyaga Pratima (renouncing specially prepared food).
  • Darshan Pratima: Characterized by the eight Gunas (virtues) and Right Faith.
  • Vrat Pratima: Adherence to the twelve vows.
  • Samayika Pratima: Regular practice of equanimity meditation.
  • Paushadh Pratima: Observing special fasting days.
  • Ratri Bhojan Tyaga Pratima: Abstaining from night meals.
  • Sachitta Tyaga Pratima: Renouncing consumption of raw vegetables/fruits.
  • Brahmacharya Pratima: Strict adherence to celibacy.
  • Arambha Tyaga Pratima: Renouncing worldly occupations.
  • Parigraha Tyaga Pratima: Renouncing possessions.
  • Anumati Tyaga Pratima: Renouncing approval of forbidden actions.
  • Udiddishta Tyaga Pratima: Renouncing food prepared for oneself.
• Dignamabara View: Mentions 14 Gunas for Shravakas and 21 Gunas.
• Importance of Bhavana (Internal State): The effectiveness of Shil (and Dan/Tap) is strongly linked to the internal state and intention behind the action. Pure intention is key.
• Analysis of Various Virtues: Sections delve into the specific meanings and practices of various virtues like Abhaydan (fearlessness), Anukampa Dan (compassion), and the practical implications of adhering to vows and principles. The importance of sincerity and genuine internal feeling over mere outward ritual is highlighted.
• Samyakdarsana (Right Faith): The text explains the stages leading to Samyakdarsana (Right Faith) through various Lābdhis (spiritual gains) like Kshaya-upashama, Vishuddhi, Deshana, Prayogya, and Karana Labdhi. It emphasizes that true understanding and faith in Jain principles are crucial for spiritual progress.

Specific Sections & Concepts:

• Durlabhata of Human Birth: Several illustrative stories (drishtantas) from scriptures are presented to emphasize the extreme rarity and preciousness of human birth, urging readers not to waste it.
• Pancha Lābdhi: Explained as the five stages of spiritual realization that precede Samyakdarsana.
• Shlesha (Auras): The six types of auras (Krishna, Neel, Kapot, Peet, Padma, Shukla) are described in relation to spiritual development.
• Pancha Indriya: The five senses and the need to control them.
• Six Dravyā: The fundamental substances of Jain cosmology.
• Bhavana: The crucial role of inner feelings and intentions in the practice of Dan, Shil, and Tap.
• True Peropkar (Altruism): As defined by Acharya Vijayramchandrasuri, true altruism is inseparable from self-interest, as helping others ultimately helps oneself. It emphasizes selfless service and not just outward charity.
• The Importance of Intention in Charity: The book repeatedly stresses that the purity of intention (Bhavana) behind the act of giving is more important than the quantity or type of donation.

Conclusion:

"Dan Ane Shil" serves as a guide for Jain followers, especially householders, on how to cultivate virtues like charity and righteous conduct. It provides detailed explanations, scriptural references, and illustrative stories to underscore the profound spiritual benefits of these practices, ultimately leading towards the path of liberation. The underlying message is that true spiritual advancement comes from acting with pure intention, compassion, and detachment, with an ultimate focus on self-realization and liberation from the cycle of birth and death.