Iryasamiti Aur Padyatra - Book Summary

Here's a comprehensive summary in English of the provided Jain text "Iryasamiti aur Padyatra" by Dr. Sanjavi Prachandiya 'Somendra':

The article "Iryasamiti aur Padyatra" by Dr. Sanjavi Prachandiya 'Somendra' delves into the Jain concept of Iryasamiti and its application to Padyatra (walking). The author emphasizes that the precise use of words is crucial for conveying the true meaning of concepts, and this article aims to explore the interconnectedness and significance of these two terms.

Defining Samiti and Iryasamiti:

Samiti is defined as a skillful and precise way of performing actions without causing harm to any living being. This encompasses all activities, from walking and speaking to eating, handling objects, excreting waste, and maintaining cleanliness. The text quotes the Rajavartika and Sarvarthasiddhi to explain that Samiti is the name for proper conduct aimed at avoiding harm to living beings.
In Jainism, there are five types of Samitis: Iryasamiti, Bhashasamiti (speech), Eshanasamiti (alms-gathering), Adan-Nikshepanasamiti (picking up and putting down objects), and Pratishthapanasamiti (excreting waste). The article focuses on Iryasamiti.
Iryasamiti specifically refers to the principle of moving or traveling without causing the slightest harm to any living creature encountered on the path. It is described as moving with caution and awareness, observing the path ahead, and protecting beings from harm.

The Scope of Irya:

The author clarifies that "Irya" extends beyond mere physical movement. It encompasses all activities such as sleeping, waking, sitting, and standing. In every such action, it's imperative that no living being experiences distress or fear. The importance of these actions lies in their objective, questioning the purpose of the movement, its contribution to the seeker's perception, knowledge, and conduct, and the mental state of the individual during the activity.

Four Pillars of Iryasamiti:

The article highlights four essential pillars or supports (alambana) for the pure practice and adherence to Iryasamiti:

Avashyakta (Necessity): A Jain ascetic only leaves their dwelling for essential reasons. Before embarking on a journey, they repeat the word "Avashyakta" (necessity) three times, signifying the importance of the undertaking.
Kaal (Time): Iryasamiti can be observed during the day, but not at night. Therefore, nocturnal travel (vihar) is prohibited. The text mentions that Jain ascetics divide their travel time into nine periods, adhering to a rule of not staying in one place for more than a month, except during the Chaturmas (four-month rainy season).
Marg (Path): The path of travel is categorized into:
- Dravya Marg (Material Path):
  - Sthal Marg (Land Path)
  - Jal Marg (Water Path)
  - Nabh Marg (Sky Path)
- Bhav Marg (Inner Path):
  - Sam Marg (Straight/Proper Path)
  - Visham Marg (Crooked/Improper Path) The seeker should only traverse the Sam Marg (proper path), avoiding the Visham Marg, as the latter increases the possibility of transgression and confusion. Paths that involve mental, verbal, or physical suffering should also be avoided.
- Water paths are prohibited due to the presence of innumerable living beings in even a single drop of water, leading to widespread harm. Exceptions are made for emergencies, such as the inability to control bodily urges due to rain or the need to reach a destination before dusk.
- Sky paths are also forbidden. The true path is the Bhav Marg, through which the goal is attained with purity of mind, speech, and action.
Yatana (Effort/Care): This refers to the diligent effort and carefulness in all actions, especially in observing the path, using the eyes, light, and knowledge effectively, and taking care of deities and other aspects.

Padyatra and its Connection to Iryasamiti:

Padyatra, meaning walking or traveling on foot, is deeply integrated with the principles of Iryasamiti. The text states that Padyatra, when performed according to the guidelines of Iryasamiti, involves paying attention to the path, the eyes, the sunlight, knowledge, and other support systems, and adhering to scriptures and practices like atonement.
The article contrasts the traditional Jain practice of Padyatra with modern-day travel. In today's progressive era, travel extends to cars, buses, trains, and even airplanes. In these modern forms of travel, the author argues, the principles of Iryasamiti are often forgotten.
Road safety signs like "Be careful, an accident can happen," "Stop and proceed, there is a bridge ahead," and "Drive slowly, reach safely" are cited as examples of the need for caution, a reflection of the underlying concept of avoiding harm, akin to Iryasamiti.
The author laments that in our haste, we have abandoned Iryasamiti, leading to fear and uncertainty in travel, where an accident can render the entire journey futile.
The conclusion emphasizes that whether traveling on foot or by airplane, the key is to travel with discretion and self-control. The ultimate purpose of any journey should be the cultivation of perception, knowledge, and conduct, which is achievable through the application of the four pillars of Iryasamiti. Only then can our journeys be considered meaningful.