Haribhadra Krut Shravak Dharm Vidhi Prakaran - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Haribhadra krut Shravak Dharm Vidhi Prakaran," authored by Sagarmal Jain:

This text, "Haribhadra krut Shravak Dharm Vidhi Prakaran," authored by Sagarmal Jain, serves as an introduction to the work of Acharya Haribhadra on the conduct of a lay follower (Shravak) in Jainism. The introduction focuses significantly on the concept of Samayaktva (Right Faith) as the fundamental basis for Shravak Dharma (the Dharma of a lay follower).

The Essence of a Shravak and the Path to Lay Discipleship:

Acharya Haribhadra begins by clarifying the etymological meaning of "Shravak" as one who listens to the "Jinavani" (teachings of the Jinas). However, he emphasizes that this is insufficient. True Shravak-hood requires certain qualifications. One must be an "adhikari" (entitled person) to properly practice Shravak Dharma. Unqualified individuals practicing it are essentially transgressing the commands of the Jinas, leading to unrighteousness.

Key qualities for a Shravak, according to Haribhadra, include:

Fearlessness: Religious consciousness can only develop in a fearless mindset.
Pure Livelihood: Practicing Shravak Dharma is possible while earning a living through a pure and traditional occupation.
Devotion to Dharma: Cherishing Dharma, avoiding slander (both speaking and listening), and showing compassion even to slanderers are crucial.
Curiosity and Concentration: A inquisitive mind and concentration are vital for spiritual practice.
Regular Practices: This includes regular Chaitya-vandan (worship of deities), respect for gurus, listening to Dharma teachings while seated properly, and continuous engagement in self-study.
Exemplary Conduct: Being beloved by all through good conduct, earning a livelihood through blameless deeds, maintaining patience during adversity, and practicing penance, renunciation, and Dharma to the best of one's ability are the main characteristics of a Shravak.

Without these qualities, the practice of Grihastha Dharma (household Dharma) becomes impossible, leading to a violation of the Jinas' commands and a loss of eligibility for Shravak Dharma.

Samayaktva: The Foundation of Shravak Dharma:

The core of Shravak Dharma, comprising the five Anuvratas (minor vows), three Gunavratas (subsidiary vows), and four Shikshavratas (vows of training), is Samayaktva. Acharya Haribhadra dedicates a significant portion of his work to a detailed discussion of Samayaktva, outlining its three types: Kshayika (destruction-based), Aupashamika (subsidence-based), and Kshayopashamika (destruction-subsidence-based).

Crucially, Haribhadra defines an individual entitled to Samayaktva as one who neither engages in Mithyatva (false belief or wrong practice) themselves, nor causes others to do so, nor approves of those who do.

Identifying and Avoiding Mithyatva:

Haribhadra elaborates on various forms of Mithyatva:

Worship of Worldly, Passionate Deities: Worshiping worldly deities for liberation through offerings like flower garlands, elaborate decorations, and mental affection towards them is considered Mithyatva.
Misapplying Vitraga Characteristics: Attributing the characteristics of the passionless, transcendental Jinas to worldly deities is also Mithyatva.
Association with Other Sects: Associating with, praising, and following the dictates of ascetics from other faiths (Tirthikas) such as those who deviate from pure Dharma practice, like Tapasas and Shakyaputriya Shramanas, is Mithyatva.
Venerating Pseudo-Jain Monks: Even venerating or worshipping those who wear the guise of Jain monks but do not properly follow the Jinas' commands, such as Paarshvasthas, is considered Mithyatva.
Respecting Undisciplined Monks: Haribhadra explicitly states that such monks are not worthy of veneration. This includes those who live the monastic life with weakened resolve, are lacking in conduct, remain in one place permanently, entertain the populace with knowledge of omens or prognostication, and act arbitrarily. Associating with such monks increases Mithyatva.
Association with Arbitrary Monks: The association with such monks is considered detrimental to Samayaktva.

Defining and Warning Against Arbitrary Monks:

Haribhadra further defines an "arbitrary monk" (Svechchachari) as one who:

Acts contrary to the scriptural tradition (Agama).
Interprets the Jinas' words arbitrarily and against the scriptural tradition.
Is engrossed in pride related to supernatural powers (Riddhi-gaurava), comfort (Sukha-gaurava), and taste (Rasa-gaurava).
Engages in building wells, gardens, etc., for the construction of temples and monasteries, aiming to increase wealth and grain.
Illegally levies taxes on lay followers to accumulate wealth.

Even listening to Dharma teachings or engaging in other religious activities in the monasteries (Upashraya) of such arbitrary monks is considered a cause of Mithyatva. A faithful lay follower who comes into contact with such monks is likely to have their Samayaktva corrupted due to the conflicting teachings of the well-disciplined and the arbitrary, leading to doubt.

Haribhadra goes so far as to state that the temples and monasteries of these arbitrary monks are also places of unrighteousness (Adharmayatan) because they are conducive to Mithyatva. Therefore, lay followers should abandon contact with them.

The Importance of Non-Approval of Mithyatva:

Acharya Haribhadra stresses that lay followers should not engage in, cause others to engage in, or approve of Mithyatva in thought, word, or deed. He delves into the subtlety of "approval" (Anumodan), stating that even residing among Mithyadrishtis (those with wrong views), dining with them, and listening to their thoughts can become an approval of Mithyatva if there is a possibility of corrupting one's Samayaktva.

While acknowledging that mere cohabitation or sharing meals doesn't automatically constitute approval, Haribhadra asserts that approval occurs when one begins to participate in and appreciate these practices. He uses the analogy of people living together in a city (king, ministers, merchants, laborers) to show that mere cohabitation does not imply mutual support. He argues that if mere cohabitation implied approval, then even the Samayaktva of the unvirtuous would have to be approved, which the Jain tradition does not accept.

The True Path to Samayaktva:

Ultimately, Acharya Haribhadra advises lay followers seeking Samayaktva to abstain from Mithyatva and approach their guru to accept the belief that the passionless, perfected Arhats are their deities, the monks who practice the five great vows (like Ahimsa) are their gurus, and Ahimsa is their Dharma.

The Eight Darshanacharas and Philosophical Debates:

In the context of discussing Samayaktva, Acharya Haribhadra also elaborates on the eight Darshanacharas (conduct related to Right Faith), raising important philosophical issues within Jainism.

Nisshankitatva (Absence of Doubt): Haribhadra addresses questions concerning the perceived equality of life-force (Upyog) in all beings, questioning how some are considered destined for liberation (Bhavya) and others not (Abhavya). He also tackles the issue of one atom occupying a space while simultaneously being pervasive, which seems paradoxical. He views these as partial doubts. He also questions whether Jain scriptures were composed by ordinary men or omniscient beings, calling this a complete doubt that undermines the foundation of Samayaktva.
Nirakanksha (Absence of Desire): This involves not questioning whether the fruits of karma will be received or not. Desiring other religions or philosophies after abandoning one's own is also a form of Akanksha. Craving specific other religions is a partial desire, while desiring all religions or believing all paths lead to liberation is a comprehensive desire. Haribhadra refers to the story of the 'Peyapai' for doubt and the 'King and Minister' for desire, though the details of these stories are not provided in this text.
Nirvichikitsa (Absence of Disgust): This refers to not feeling disgust. While commonly understood as being disgusted by the unclean bodies or clothes of Jain monks, Haribhadra provides a new meaning in this context. He defines Vichikitsa as having doubts about the success or fruits of rituals like Chaitya-vandan or vow observance. He also references stories of a faithless lay follower, a faithful thief practicing knowledge, and a daughter of a frontier lay follower.
Amudhadrishti (Unwavering Faith): This means not being misled by the various practices of other religions like Buddhism and not being confused by their worship and respect.
Upabrahana (Encouragement): Praising diligent monks who serve the elderly, the sick, or the newly initiated, or those who are respectful and engaged in self-study, is Upabrahana.
Sthirikarana (Stabilization): This involves re-establishing individuals who have deviated from the path of Dharma. It is about encouraging discouraged individuals in their spiritual practice.
Swadharmavatsalya (Affection for Fellow Believers): This is about having affection and love for one's co-religionists and helping them in times of trouble. Haribhadra refers to stories of Sulsa the laywoman for Amudhadrishti, King Shrenika for Upabrahana, Ashadacharya for Sthirikarana, and Vajraswami for Vatsalya.
Prabhavana (Spreading the Faith): This involves spreading the Jain teachings through mastery of various Riddhis (supernatural powers), Vidhyas (mantras, tantras, etc.), Ashtanga Jyotish (eightfold astrology), and Nimit Shastra (science of omens).

Vows and Their Nuances:

The text further explains that even after understanding Samayaktva, the adoption of vows like Anuvratas can be optional. However, such individuals are still obligated to engage in service and self-study. Haribhadra believes that once Samayaktva is attained, vows, like a boat across the ocean of existence, will eventually be adopted.

Following the discussion on Samayaktva, the work details the five Anuvratas, three Gunavratas, and four Shikshavratas. Haribhadra deviates from the Tattvartha-sutra and follows the order of the Upaasakadasha. While Upaasakadasha divides vows into Anuvratas and Shikshavratas, Haribhadra categorizes them into Anuvratas, Gunavratas, and Shikshavratas.

The text provides a detailed explanation of how a lay follower should practice each vow, considering the number of Yogas (means) and Karanas (acts). Haribhadra quantifies the total "combinations" (Bhangas) related to Karana and Yoga as 49, which when multiplied by the three periods (past, present, future) becomes 147. He also notes that for the middle part of Bharatavarsha, excluding prohibitions, this number is 144 for oneself. Outside the Bharatavarsha, lay followers practice all vows with three Karanas and three Yogas, similar to monks.

Yogas (Means): Mind, speech, and body. Their combinations yield seven possibilities.
Karanas (Acts): Doing, causing to do, and approving. Their combinations also yield seven possibilities.

Multiplying these seven Yogas by seven Karanas results in 49 combinations, which, considering the three time periods, becomes 147 combinations.

Transgressions (Aticharas) and Discrepancies:

The text then details the transgressions (Aticharas) associated with the twelve vows of a lay follower. Haribhadra generally discusses the same transgressions found in other texts, with his list closely resembling that of Upaasakadasha. However, there are some conceptual differences. For instance, regarding the sixth Digvrata (vow of direction), while other scholars consider it a lifelong commitment, Haribhadra suggests it be observed for a Chaturmas (four-month period) or slightly longer. He also includes bringing things into or taking them out of the prescribed area as transgressions of the Digvrata, which are typically discussed under the Dishavakaashika Shikshavrata. No significant differences are noted in the discussion of other subsidiary vows.

The discussion on the transgressions of the Shikshavratas follows the tradition of Upaasakadasha, stating that while the five Anuvratas and three Gunavratas are lifelong, the Shikshavratas are observed for a specific period or days.

Finally, after discussing the twelve vows, Acharya Haribhadra mentions Samlekhana (preparation for death), but does not consider it a mandatory duty for a lay follower.