Haribhadrasuri Ka Gruhasthachar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Haribhadrasuri ka Gruhasthachar" by Pushpalata Jain, focusing on the content presented in the excerpt:

The text is an exploration of the concept of Gruhasthachar (conduct of a householder) as expounded by the esteemed Jain scholar Acharya Haribhadrasuri. The author, Dr. Pushpalata Jain, highlights Haribhadrasuri's unique position as a philosopher who, though born into a Brahmin family, became a profound Jain scholar and teacher. His vast knowledge encompassed Vedic, Buddhist, and Jain traditions, evident in his works which critically analyze and engage with various Indian philosophical schools.

Haribhadrasuri's Context and Contribution:

The author places Haribhadrasuri in the 8th-9th century, a period described as the decline of the Buddhist era and a time when Jain scholarship and conduct were facing challenges. During this time, Jain practices were influenced by Vedic traditions, and there was a trend towards "Jainizing" Vedic rituals. While Jain Acharyas attempted to preserve the core principles of Jainism, political circumstances led them to adopt aspects of the Vedic code. Importantly, Haribhadrasuri, in this transition, maintained the fundamental essence of Jain conduct, a fact reflected in his writings.

Haribhadrasuri's Works on Householder Conduct:

The sheer volume of Haribhadrasuri's literary output makes a comprehensive treatment challenging. The author notes that specific works relevant to Shravakachar (conduct of a lay follower) include Panchasutrak, Panchavastug, Savayadhammavih, Panchasag, Dharmastaram, Savayadhammatant, Dharmabindu, and Lalitavistara. This essay, in particular, draws from Dharmabindu and Lalitavistara.

The Foundation of Asceticism:

Shravakachar is presented as the bedrock for Angarachar (conduct of an ascetic). The practices of vows and austerities undertaken by ascetics find their genesis in the householder stage, thus elevating the significance of householder conduct.

Defining the Householder (Shravaka):

The terms Grihastha (householder), Upasaka (devotee), and Anuvrati (one who observes minor vows) are used to describe the lay follower, each indicating their scope. Acharya Umaswati defines a shravaka as one who listens to excellent conduct from righteous monks. Haribhadrasuri, however, found the term Grihastha more fitting and divided it into general and specific aspects.

General Principles of Householder Conduct (Dharmabindu):

Just Earning of Wealth: The primary emphasis is placed on earning wealth according to dharma and tradition. The author explains that prosperity can lead to doubts about the perceiver and the perceived. Just earning is presented as the most suitable means to avoid these, attracting wealth like water flows to a lake. Unjust acquisition, however, does not bring lasting happiness. This principle of righteous earning is a recurring theme in later Jain Shravakachars as well, suggesting a societal concern with unjust wealth accumulation during Haribhadrasuri's time.
Marriage with Similar Backgrounds: Marriage within similar family status and character, even if from different lineages, is advocated to foster affection, prevent social hierarchy issues, and maintain order in conduct. The commentator suggests a marriageable age of 12 for girls and 16 for boys, which the author deems unacceptable by modern standards. The text also notes Haribhadrasuri's view of limiting women's roles to household chores.
Praising Virtuous Individuals: The householder should praise those who lead virtuous lives. Qualities like saving the distressed, gratitude, praising ascetics, humility, avoiding extravagance, and diligence are considered virtues.
Other Essential Dharmas: A general householder is expected to adhere to numerous other principles, including:
- Control of senses.
- Avoiding places of trouble.
- Seeking refuge in worthy individuals.
- Good company.
- Suitable residence.
- Appropriate attire according to local customs.
- Spending according to income.
- Following local customs to avoid opposition.
- Avoiding censurable activities.
- Not criticizing kings or rulers.
- Respecting parents.
- Avoiding causes of unrest.
- Supporting dependents.
- Protecting those under one's care.
- Maintaining dignity.
- Serving the needy.
- Protecting health.
- Following worldly etiquette.
- Listening to dharma daily.
- Abandoning obstinacy.

These virtues are presented as prerequisites for becoming a true Jain shravaka.

Spiritual Development and Dharma Teaching:

A householder who embodies these general virtues begins to understand the true nature of householder dharma, marking the second stage of their spiritual development. In this phase, Haribhadrasuri outlines a method of dharma instruction.

Understanding Dharma: The instruction begins with a detailed explanation of dharma, including its recipients, characteristics, and virtues. This is crucial for individuals to grasp the true essence of dharma before embarking on its path. Lalitavistara specifically prioritizes defining the recipient of dharma, stating that only the curious, diligent, those with pure livelihood, and the fearless can practice it. Additional qualities include affection for religious discourse, aversion to criticizing dharma, compassion for dharma critics, focus on dharma, respect for the Guru, and charitable acts according to one's capacity.
Metaphor of the Dharma Tree: Haribhadrasuri uses the metaphor of a tree to illustrate spiritual progress. Contemplating and praising dharma is like sowing seeds; desiring dharma is like the sprouting stage; listening to righteous teachings is like branches emerging; righteous conduct is like the unfolding of leaves; the attainment of happiness in this life and the next through merit is like the flowering stage; and finally, liberation is the fruit of dharma.
Qualities of Dharma Leaders: In explaining Dhammanayaganam (leaders of dharma), Haribhadrasuri highlights the qualities required for attaining dharma and its results. He states that Tirthankaras become dharma leaders due to their devotion to dharma, unwavering adherence, appropriate dharma discourse, and self-initiation into dharma. The ultimate reward for this is the attainment of Pratiharya and Samavasarana. Dharma is presented as the auspicious outcome of inner awakening, driven by curiosity, desire, and righteous efforts, leading to equanimity.
Tailored Instruction: Haribhadrasuri advises that instruction should be tailored to the individual's path: action-oriented for those on the path of activity, devotion-oriented for the affectionate, and knowledge-oriented for the wise. This approach can inspire lay followers towards self-study. The practice of Jnana-achar, Darshana-achar, Charitra-achar, Tapa-achar, and Veerya-achar leads the aspirant towards spirituality. Through diligent effort, one becomes qualified to receive profound teachings.
Study of Scripture and Self-Realization: The study of scripture (Shrut-dharma) is achieved through Vachana (reading), Prichhana (questioning), Paravartana (recitation), Anupeksha (contemplation), and Dharmakathan (discourse). Testing through Kash, Chhed, and Tap leads to self-realization. Contemplation of the twelve reflections further deepens this self-realization, making the householder more inclined towards householder dharma.

The Third Stage: Vows and Samyak Darshan:

In the third stage of spiritual development for householders, Haribhadrasuri presents a special teaching method. By this stage, the householder achieves enthusiasm (samvega) and becomes samyak-drushti (possessing right vision). Only then are they qualified to take anuvrat (minor vows). A samyak-drushti individual illuminates their life with qualities like peace (prasham), enthusiasm (samvega), dispassion (nirveda), compassion (anukampa), and faith (astikya).

The Vows:

The text then describes the twelve vows. While the five primary vows (pancha-anuvrata) are consistent, there are variations in the gunavrata (qualifying vows) and shikshavrata (disciplinary vows). Haribhadrasuri considers Dik-pariman, Bhogopabhog-pariman (limitation of consumption), and Anarthadand-viraman (abstinence from causeless sin) as the three gunavrata. Kund-kund also identifies these three as gunavrata. Umaswati, however, substitutes Desh-vrat for Bhogopabhog.

In terms of shikshavrata, Haribhadrasuri accepts Samayik, Deshavakasik, Proshadh, and Atithisamvibhaag. Kund-kund, instead of Deshavakasik, includes Sanlekhana. Later texts like Bhagwati Aradhana replace Sanlekhana with Bhogopabhog-pariman, and Sarvarthasiddhi grants it the status of an independent vow. Umaswati advocates for Upabhog-pariman in place of Deshavakashik, and Samantabhadra supports Vaiyaavachya instead of Proshadhopavasa. These differing traditions likely reflect the varying temporal and geographical circumstances.

Preserving Samyak Darshan:

Measures are suggested to protect samyak darshan once attained. These include associating with the virtuous, showing affection, reciting the Namokar Mantra, performing Chaitya-vandan (worship of Jina temples), Pratyakhyana (renunciation), visiting temples, engaging in worship, honoring monks, receiving teachings, contemplation, charity, compassion, and righteous conduct. These practices strengthen and solidify samyak darshan. Lalitavistara also elaborates on these, with a particular emphasis on Chaitya-vandan.

Conclusion:

In conclusion, the author states that Haribhadrasuri, in Dharmabindu and Lalitavistara, presents a description of householder conduct that is both timely and original. His approach to householder instruction, considering the context of the times, is described as impactful and salvific. The text emphasizes that the outline of spiritual development presented by Haribhadrasuri is remarkably simple and clear, rarely found elsewhere.

The final footnote cites Dharmabindu 3.5: "One should accept minor vows and so forth only after attaining Right Vision, not otherwise."