Iriyavahi - Book Summary | JainGPT

Here is a comprehensive summary of the Jain text "Iriyavahi" by Ramanlal C. Shah in English:

The book "Iriyavahi" by Ramanlal C. Shah delves into the profound Jain concept and practice of Iriyavahi (also known as Eryapthiki), a ritual of seeking forgiveness for unintended harm caused to living beings during movement.

Modern Life vs. Jain Austerity: The text begins by contrasting the rapid pace of modern life, characterized by advanced transportation like trains, cars, and airplanes, with the enduring practice of Jain monks and nuns who meticulously walk everywhere throughout their lives. It emphasizes that this commitment is not due to ignorance or blind adherence to tradition, but stems from a deep, rational faith in Jain philosophy and the presence of brilliant spiritual figures.

Core Principle of Ahimsa and Jiva: The paramount principle in Jainism is Ahimsa (non-violence). The book highlights Jainism's exceptionally detailed exploration of the concept of Jiva (soul or living being), classifying them from the most basic Nigoda beings to perfected Siddha beings, and further categorizing them based on the number of senses.

Subtle Violence and Compassion: The text explains that even during everyday activities like sitting, standing, eating, and drinking, countless subtle, one-sensed beings (ekendriya jivas) are unintentionally harmed. This scientific reality, though established, is often not understood or appreciated. The author posits that unless one cultivates a sense of friendship and compassion for all life, abstaining from harming these subtle beings will not feel important. While others might dismiss this concern given the widespread violence against multi-sensed beings, those who have glimpsed the nature of the soul and see pure consciousness in all beings remain steadfast in their practice.

The Nature of Iriyavahi: Iriyavahi is presented as an immediate ritual to seek purification for the violence (known as viradhana) caused, knowingly or unknowingly, through one's movements. The word "Iriyavahi" originates from the Sanskrit term "Eryapthiki," where "Erya" means movement or walking, and "Path" means path or way. Thus, "Eryapthiki" refers to the path of movement. Over time, the term evolved to denote a specific religious act performed to purify oneself from the sins incurred during movement.

Importance for Ascetics: This ritual is mandatory for Jain monks and nuns (sadhus and sadhvis). While householders might move without a specific purpose, ascetics' movements are always purposeful and undertaken with the vow of Ahimsa. Within the five observances (samitis) that guide an ascetic's conduct, Erya Samiti (vigilant movement) is of primary importance.

The Iriyavahi Sutra: The Iriyavahi sutra is attributed to Gandhara Bhagvan and is found in the fourth chapter of the Pratikraman Adhyayan within the Aavashyak Sutra. The sutra, composed in Prakrit, is a prayer seeking forgiveness. It meticulously lists various actions during movement that can cause harm:

Stepping on or crushing living beings (panakramane)
Crushing seeds (biyakramane)
Crushing vegetation (hariyakramane)
Stepping on dew (osa), ant hills (uning), moss/fungi (panag), water (dag), mud (matti), and spiderwebs (makda-santana).

The prayer then seeks forgiveness for the harm caused to one-sensed, two-sensed, three-sensed, four-sensed, and five-sensed beings, describing the types of harm: striking, covering with dust, rubbing on the ground, colliding, causing distress, tiring, agitating, moving from one place to another, and ultimately, taking their life. The phrase "Tassa michhami dukkaḍam" is used to express this repentance.

Detailed Explanation of Terms and Jiva Categories: The text elaborates on the specific meanings of terms used in the sutra, such as panakramane, biyakramane, hariyakramane, osa, uning, panag, dagmatti, makda-santana, and sankramane.

It further details the Jain understanding of Jiva and its classification:

Five types of senses: Touch, taste, smell, sight, and hearing.
Three types of vital force (bal) or activities (yoga): Mental, verbal, and bodily.
Other vital forces: Respiration and lifespan.
Classification by senses:
- Ekendriya (one-sensed): Earth, water, fire, air, and plants. They have four vital forces.
- Dviendriya (two-sensed): Possess touch and taste. Examples include worms, leeches. They have six vital forces.
- Triendriya (three-sensed): Possess touch, taste, and smell. Examples include lice, ants, moths. They have seven vital forces.
- Chaurindriya (four-sensed): Possess touch, taste, smell, and sight. Examples include flies, mosquitoes, scorpions, spiders. They have eight vital forces.
- Panchindriya (five-sensed): Possess all five senses. They are further divided into sentient (sanjnni) and non-sentient (asanjnni). Sentient beings (humans born from womb, gods, hell-dwellers, and womb-born animals) have ten vital forces. Non-sentient beings (humans born from spontaneous generation) have nine vital forces, or eight or seven if lacking certain vital forces.

Ten Types of Viradhana (Harm): The sutra describes ten ways in which Jivas are harmed, leading to the binding of karma:

Abhiya: Striking, hitting, colliding.
Vartiya: Covered with dust.
Leshia: Rubbed on the ground, pressed.
Sanghaiya: Collided with bodies.
Sanghattiya: Touched and caused pain.
Pariyaviya: Caused distress or suffering.
Kilamiya: Made to feel regret or fatigue, brought to the brink of death.
- Uddaviya*: Agitated, terrified, or threatened.
Sthanato sthan sankramita: Moved or displaced from their location.
Jiviyaato vyaparovita: Deprived of life.

The Significance of "Ichha": The Iriyavahi sutra begins with "Ichhakaren" (by request) and includes "Ichchha" and "Ichchhami" throughout. This signifies the Ichha Samachari (protocol of willingness) within Jain rituals, where actions are performed with consent and willingness, not through compulsion. The disciple requests permission from the Guru, and the Guru grants it based on their own willingness.

Iriyavahi as a Micro-Pratikraman: Iriyavahi is considered the most basic form of Alolochana-Pratikraman (repentance and confession). It involves immediate confession of minor faults arising from common situations, particularly the unintentional harm caused during movement. This ritual helps to shed freshly bound karma.

Five Samitis and Three Guptis: Jain ascetics adhere to five great vows (mahavratas), five observances (samitis), and three restraints (guptis), collectively known as the eight maternal teachings of scripture (ashta pravachanmata). Erya Samiti is the first and most crucial of the five samitis. It mandates walking with careful observation, looking four hands ahead on well-lit and frequented paths to avoid harming any living beings.

Continuous Awareness: The harm caused by movement (Eryapthiki viradhana) can occur from the first to the sixth spiritual stage. Even enlightened ascetics might unintentionally cause such harm. Therefore, performing Iriyavahi Pratikraman is a constant reminder of their awareness and commitment to purification.

Ritual Components: The Iriyavahi ritual is performed along with Kausagga (meditative stillness). Before Kausagga, specific verses like Tassa Uttari and Annyath are recited for purification and freedom from mental afflictions. The Kausagga itself is performed while reciting the Logassa sutra, followed by the audible recitation of Logassa. The entire ritual thus involves verses like Ichchhami Khamasanam, Iriyavahia, Tassa Uttari, Annyath, and Logassa (both silent and audible).

The Vast Scope of Forgiveness: The sutra seeks forgiveness for the vast number of living beings in the fourteen rajlokas (all realms of existence). While the total number of life forms is immense, the text categorizes them into 563 types. The detailed breakdown includes 303 types of humans, 48 types of animals (tiryanchanch), 198 types of celestial beings (devata), and 14 types of hell-dwellers (naraki).

The Mathematical Complexity: The text then presents a mind-boggling calculation: if each of the 563 types of beings can be harmed in 10 ways, it amounts to 5630 instances of harm. This harm can be caused by attachment (rag) or aversion (dvesh), doubling the count to 11260. It can also be done through mind, speech, or body, tripling the number to 33780. Furthermore, it can be done by doing, causing to do, or approving, further multiplying the possibilities. Considering past, present, and future, and the six witnesses to repentance (Arhants, Siddhas, Sadhus, Devas, Gurus, and oneself), the total number of ways to seek forgiveness through the Iriyavahi sutra reaches an astonishing 19,24,120.

The Purpose of Detail: The extensive detail is not meant to be calculated literally but to ensure that no aspect of potential harm is overlooked. The understanding and the pure intention behind the recitation are paramount. The detailed categorization serves to broaden one's perspective and ensure the completeness of the spiritual practice.

The Importance of Iriyavahi in Jainism: The ritual of Iriyavahi holds immense significance in Jainism. It is considered essential before undertaking any religious activity like Samayika, Pratikraman, or Chaitya Vandana. The text recommends performing Iriyavahi 108 times for the removal of suffering. The Mahanishith Sutra and the commentary by Shri Haribhadrasuri emphasize that no religious act can be performed without first completing Iriyavahi, as otherwise, the act would be impure.

Conclusion: The book concludes by stating that performing Iriyavahi with full devotion can lead to omniscience (kevalgyan) and liberation (moksha). It mentions ancient ascetics who excelled in its practice. Even in the present era, with diminished spiritual strength, this practice, coupled with diligent awareness, can lead to significant self-purification. The ultimate goal is to cultivate a compassionate heart for all beings, ensuring that no life form is left unacknowledged in the request for forgiveness.