Dharmamrut Sagar

The provided text is the table of contents and introductory sections of the Jain text "Dharmamrut Sagar (Sāgāra)" by Ashadhar, published by Bharatiya Gyanpith. The catalog link points to the specific edition.

Here'Is a comprehensive summary of the provided text, focusing on the introduction and the initial chapters as described:

Book Title: Dharmamrut (Sāgāra) Author: Pandita pravara Ashadhar Publisher: Bharatiya Jnanpith Editor/Translator: Siddhantacharya Pt. Kailash Chandra Shastri

Overall Purpose: The text, particularly the "Sāgāra" (householder) portion, is an exposition of Jain dharma intended for householders who cannot follow the rigorous path of ascetics (Śramaṇa). It aims to guide them on how to practice Jain principles within their worldly life, leading them towards spiritual progress and ultimately, liberation (Moksha). The introduction emphasizes that householder dharma is a training ground for renunciation and that true householders are those who, while living in the world, remain detached like a lotus in water, fulfilling their duties without attachment.

Key Themes and Concepts Presented in the Introduction and Early Chapters:

1. The Nature of Householder Dharma (Sāgāra Dharma):

   • Jainism is primarily a religion of renunciation (Nivritti-pradhana). The path of ascetics is the direct path to liberation.
   • However, since not everyone can become an ascetic, Jainism prescribes householder dharma (Sāgāra Dharma) as a way to progress towards the ultimate goal of liberation.
   • A householder is defined as someone who, while recognizing the need to renounce worldly pleasures, is unable to do so due to attachment (Moha).
   • Householder dharma is described as a "school of renunciation" (Nivṛttika Śikṣāṇālaya) because it requires constant sacrifice (Tyāga) for family, society, and religion. This sacrifice is the foundation of national independence, societal progress, and the sustenance of ascetics.
   • While householders can pursue Dharma, Artha (wealth), and Kama (desire), they must not become overly attached to Artha and Kama, which leads them away from Dharma and the ultimate goal of Moksha.

2. The Importance of Right Faith (Samyagdarshan):

   • True spiritual progress begins with Samyagdarshan (Right Faith or Right Vision). Without correct faith, even asceticism is considered meaningless in terms of spiritual advancement.
   • Samyagdarshan is defined as the unwavering conviction in the true nature of the soul, distinct from the body and its associations.
   • The text criticizes the modern trend where people focus on ascetic practices (Vratacharaṇa) without cultivating Right Faith and understanding its eight components and flaws.
   • It quotes ancient Acharyas like Samantabhadra and Amritachandra, emphasizing that Samyagdarshan is the foundation for Right Knowledge (Samyagjnana) and Right Conduct (Samyakcharitra), which are essential for liberation.

3. The Distinction Between Ascetic and Householder:

   • Ascetics (Anāgāra) are those who have renounced their homes (Āgāra). However, the text clarifies that "home" here refers to the "mental home" (Bhava-gṛha) – the attachment to worldly things and relationships, which stems from the delusion of the soul being the body. Those who renounce this mental home are Anāgāra, even if they reside in a dwelling. Conversely, someone who clings to this mental home remains a Sāgāra (householder) even if they physically renounce their dwelling.

4. The Core Principles of Jainism:

   • The text reiterates that Ahimsa (non-violence) is the cornerstone of Jain thought and action. A householder who lives with contentment, limited worldly pursuits (Arambha), and limited possessions (Parigraha) is considered non-violent.
   • The five vows (Aṇuvrata) for householders are mentioned: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (chastity/celibacy), and Aparigraha (non-possession). These are practiced partially by householders and fully by ascetics.

5. The Eightfold Virtues (Ashta Mulaguna):

   • The text discusses the eightfold virtues, which generally include the five vows and the abstinence from intoxicants (madyā), meat (mānsa), and honey (madhu).
   • It notes differing opinions among Acharyas regarding the exact composition of the Ashta Mulaguna, with some emphasizing the five vows and three "makāras" (madyā, mānsa, madhu), while others include gambling (dyūta) or the five Uḍumbara fruits.
   • The text expresses concern that modern practitioners often focus more on dietary purity (eating Uḍumbara fruits) than on ethical principles like Ahimsa, Satya, Brahmacharya, etc., leading to a decline in morality.

6. The Classification of Householders:

   • The text introduces the concept of three types of householders based on their adherence to Jain practices:
     • Pākṣika (Partial): The common Jain populace, the general followers.
     • Naiṣṭhika (Steadfast): Those who observe the vows strictly, often associated with the eleven vows or stages of practice.
     • Sādhaka (Practitioner/One who achieves): The advanced practitioner who, at the time of death, practices Sallekhanā (voluntary fasting unto death).
   • The text emphasizes the importance of Pākṣika for the general populace, detailing their duties and practices.

7. The Importance of Right Conduct and Daily Routine:

   • The text details the daily duties of a householder, including waking up early, performing rituals, worshipping, engaging in honest work, and maintaining ethical conduct.
   • It stresses the importance of contentment and detachment in all actions, even while conducting business or enjoying worldly pleasures.

8. The Role of Family and Societal Duties:

   • The text highlights the householder's role in maintaining family ties, raising children, and contributing to society.
   • It touches upon the importance of marrying within one's religious and ethical community (Sādharmī).

9. The Path to Higher Stages (Pratimā):

   • The text implicitly discusses the progressive stages of practice for householders, leading towards higher levels of adherence, culminating in the practice of Sallekhanā.

10. Specific Prohibitions and Virtues:

    • The text elaborates on the avoidance of specific actions and the cultivation of virtues, including:
      • Abstinence from intoxicants, meat, honey, and Uḍumbara fruits.
      • Avoiding night meals.
      • Abstinence from gambling and other vices.
      • The importance of right livelihood and avoiding harmful professions.
      • The practice of charity (Dāna) and worship (Pūjā).
      • The significance of vows (Vratas) and their safeguards (Atichāra).
      • The practice of contemplation and meditation (Dhyāna).
      • The importance of Sallekhanā (holy death) as the ultimate culmination of practice.

In essence, the provided material is the foundational part of "Dharmamrut (Sāgāra)", laying out the philosophical basis for householder Jainism, emphasizing Right Faith, Right Conduct, the importance of vows, and the progressive path of practice for lay followers. The text aims to provide a practical guide for householders to live a virtuous life, contribute to spiritual progress, and prepare for ultimate liberation while engaged in worldly activities.