Dashvaikalika Sutram Part 01 - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dashvaikalika Sutram Part 01," based on the given pages. The text is a foundational Jain scripture outlining the daily conduct and ethical principles for monks, presented with a commentary.

Book Title: Dashvaikalika Sutram Part 01 Author: Ghasilal Maharaj (with commentary Āchārmaṇimañjūṣā by Muni Shri Kanhaiyalalji Maharaj) Publisher: Akhil Bharat Shwetambar Sthanakwasi Jain Shastroddhar Samiti

Overall Purpose and Context:

The Dashvaikalika Sutram is a fundamental text in Jainism, particularly for the Shvetambar Sthanakvasi tradition. This volume, Part 01, covers the first five chapters (Adhyayanas) of the Sutram. The text focuses on the practical aspects of monastic life, emphasizing conduct, ethics, and the path to liberation (moksha). It highlights the importance of knowledge and action ("Jñānakriyābhyāṁ mokṣaḥ") working in tandem, and the necessity of understanding both Nishchaya (ultimate truth) and Vyavahara (conventional truth) in spiritual practice. The commentary, Āchārmaṇimañjūṣā, by Ghasilal Maharaj (elaborated by Kanhaiyalalji Maharaj), aims to simplify and elucidate these complex teachings for a wider audience.

Key Themes and Content Summary:

The initial pages (1-18) include introductory material, publisher information, a list of previously published texts by the committee, and numerous commendatory letters (Sammati Patra) from prominent Jain monks, scholars, and patrons. These endorsements highlight the significance of the work and the contributions of the author and publisher in preserving and disseminating Jain Agamas.

The core of the provided text, starting from page 5, begins the Prastavana (Introduction) and then delves into the first chapter (Adhyayana 1) of the Dashvaikalika Sutram, which lays the groundwork for the subsequent discussions.

Introduction (Prastavana - Pages 5-7):

Dual Nature of Dharma: Lord Mahavir Swami taught two forms of Dharma: Shruta (scriptural knowledge) and Charitra (conduct/practice). Both are essential for achieving Moksha. Neglecting Charitra while focusing only on Shruta makes the practice incomplete and crippled.
Nishchaya and Vyavahara: The path to Moksha requires understanding both absolute truth (Nishchaya Naya) and conventional truth (Vyavahara Naya). Relying solely on one leads to spiritual downfall. Just as two eyes are needed to properly see an object, both Nayas are needed to understand Dharma.
Goal of the Soul: The ultimate aim is to be free from all karma and attain Moksha. This requires the practical application of Charitra Kriya (conduct/action).
Importance of Knowledge and Action: Simply possessing knowledge without action is futile. It's likened to knowing how to swim in water but not moving one's limbs, leading to drowning. Similarly, knowledge without action (practice) does not lead to Moksha.
Content of Dashvaikalika Sutram: The text outlines the ten Adhyayanas:
1. Adhyayana 1: Defines Dharma as Ahimsa (non-violence), Sanyama (restraint), and Tapa (penance). The commentary elaborates on the etymology and meaning of Dharma and these three core principles. It supports the necessity of Sadhorakhamukhavatrika (a cloth worn over the mouth by monks) from various scriptures and discusses the principles of Niravadhya Bhiksha (pure alms) and its six types.
2. Adhyayana 2: Addresses the mind of a newly initiated monk potentially straying from the path of restraint, using the dialogue between Rathnemi and Rajimati. It also clarifies who is a true renunciate.
3. Adhyayana 3: Focuses on the prevention of 52 types of Anacharana (improper conduct) for restrained monks, as these are detrimental to Sanyama.
4. Adhyayana 4: Explains that preventing these 52 Anacharana leads to the protection of the six life-forms (Shad-kaya). It discusses the nature of six life-forms and their protection, emphasizing Yatana (carefulness/consciousness) over Ayatana (carelessness). It also touches upon the possibility of attaining Moksha even by taking initiation later in life.
5. Adhyayana 5: Details the method of taking pure alms (Niravadhya Bhiksha), which is crucial for the protection of the six life-forms.

Detailed Content of the First Chapter (Adhyayana 1) as presented:

Mangalacharan (Auspicious Invocation - Page 76): The text begins with verses praising the Tirthankara, emphasizing his divine knowledge, victory over karma, and the path to eternal bliss. It invokes the blessings of the Jin (Jina) and the teachings of Lord Mahavir.
Verse 1: Definition of Dharma:
- "Dharmo mangalamukrushtam, Ahimsa samyamo Tapah." (Dharma is the best of all auspicious things; it is Ahimsa, Sanyama, and Tapas.)
- "Deva api tam namasyanti, Yasya dharme sada mano ||" (Even the gods bow down to one whose mind is always absorbed in Dharma.)
- Commentary (Hindi): Explains that Dharma protects beings from falling into lower realms and leads them to higher realms (heaven, moksha).
- Commentary (Gujarati): Reinforces the definition of Dharma as that which saves beings from suffering and leads to happiness.
- Commentary (Sanskrit): Elaborates on Dharma's role in protecting beings from hellish states and guiding them to auspicious states like heaven and liberation.
Ahimsa:
- Definition: Ahimsa is defined as the renunciation of violence (Hinsa), the protection of living beings, and the desire for their protection.
- Subtle Nature of Ahimsa: The commentary argues that Ahimsa is not merely the absence of violence (Bhava-roopa) but also the active protection of life (Prana-rakshana). It emphasizes that Ahimsa must be considered as a positive principle (Bhava-roopa) rather than a mere negation (Abhava-roopa) to be effective in spiritual progress.
- Daya (Compassion): Compassion is highlighted as the essence of Ahimsa, described as the heartfelt desire to alleviate the suffering of others.
- Scriptural Support: Bhagavati Sutra is quoted to show that Lord Mahavir saved Gosala Mankhaliputta from the heat of his penance through His intervention, demonstrating Ahimsa in action.
- Rejection of Certain Arguments: It addresses the argument that if saving others is Dharma, why didn't Bhagavan save his own disciples (Sarvanubhuti and Sunakshatra) who were destined to die? The answer is that Bhagavan, being omniscient, knew their lifespan was over, making intervention impossible.
- Causality of Violence: Violence is categorized into three types:
  1. Dravya-hinsa: Physical violence, even unintentional, occurring due to negligence or unavoidable circumstances (e.g., accidentally stepping on an ant).
  2. Bhava-hinsa: Mental violence – the intention, desire, or thought of harming. This is considered more severe.
  3. Ubhay-hinsa: A combination of physical and mental violence.
- Mukh-vastrika (Mouth Cloth): A significant portion of the first chapter's commentary is dedicated to the essential practice of wearing a Mukh-vastrika by monks.
  - Reason: To prevent the transmission of subtle life-forms (Sukshma Jiva) and the air expelled during speech, breathing, coughing, etc., which can cause violence (Himsa) to the subtle life-forms in the atmosphere.
  - Evidence: Supported by numerous scriptural references and logical arguments, including the example of King Shrenika's son's question and the detailed explanation of how mouth-covering prevents air-form violence.
  - Rejection of Counterarguments: The commentary refutes the idea that mouth-covering is unnecessary or that simply covering the mouth with a hand is sufficient, emphasizing the Mukh-vastrika's continuous protection. It also explains the necessity of the Mukh-vastrika for monks at all times, not just during speech.
Sanyama (Restraint):
- Definition: Sanyama is defined as the complete and proper withdrawal from sinful activities (Savodya Yoga).
- Seventeen Types of Sanyama: The text lists seventeen types of Sanyama, covering restraint over the six life-forms (Prithvi-kaya to Trasa-kaya), the senses (Indriyas), and the internal faculties (Mind, Speech, Body).
- Yatana vs. Ayatana: Emphasis is placed on Yatana (carefulness and mindfulness) in all actions, contrasting it with Ayatana (carelessness), which leads to violence.
Tapas (Austerity/Penance):
- Definition: Tapas is that which burns away karmas (especially those obscuring knowledge).
- Six External and Six Internal Types: The text lists six external forms of Tapas: Anashana (fasting), Uno-odari (eating less), Bhikshacharya (alms-begging), Rasatyaga (renouncing tastes), Kaya-klesha (physical hardship), and Samleenata (withdrawing senses and body). It also lists six internal forms: Prayashchitta (atonement), Vinaya (humility/respect), Vayavachara (service), Swadhyaya (study), Dhyana (meditation), and Vyutsarga (non-attachment).
- Tapas and Suffering: The commentary addresses the misconception that Tapas is inherently suffering. It argues that while physical discomfort may arise, it is the conquest of suffering itself, leading to immense spiritual benefit and eventual liberation. It clarifies that Tapas is not the suffering but the endurance and overcoming of it.

Summary of Adhyayana 1's Core Message:

Adhyayana 1 establishes the foundational principles of Jain Dharma: Ahimsa, Sanyama, and Tapas. It stresses that Ahimsa is not just passive non-violence but an active principle of compassion and protection. Sanyama is the necessary practice to uphold Ahimsa, involving careful conduct and restraint over actions and faculties. Tapas is the means to purify the soul and burn karmas, ultimately leading to liberation. The detailed explanation of Mukh-vastrika underscores the meticulousness required in monastic practice, even in seemingly minor actions, to uphold the principle of Ahimsa.

This summary provides a comprehensive overview of the initial chapters as presented in the provided text. The subsequent chapters (2-5) would likely build upon these foundations, detailing specific practices, ethical dilemmas, and exemplary conduct for ascetics.