Jain Achar Aur Samhita

Here is a comprehensive summary of the provided Jain text, "Jain Achar aur Samhita" by Sudha Jain, focusing on its key themes:

The text "Jain Achar aur Samhita" by Dr. Sudha Jain, published as part of the Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth, delves into the foundational principles of Jain conduct and ethics, primarily for lay followers (Shravakas) and ascetics (Shramanas). It emphasizes that conduct (Achar) is the bedrock of spiritual practice, leading to the development of self-control and equanimity, ultimately enabling the aspirant to reach spiritual heights.

Core Principles:

• Interdependence of Conduct and Thought: The text highlights that conduct and thought are complementary. A person's actions reflect their thoughts, and adherence to both leads to the elevation of righteous conduct (Samayak Charitra).
• The Importance of a Stable Mind: The author stresses that spiritual practices like meditation (Dhyana) are contingent on a stable mind (Chitta ki Sthirta). The text draws upon Acharya Hemchandra's classification of the mind into four states: Vikshipta (agitated), Yayata (wandering), Shlishta (focused), and Saleen (absorbed). The initial two states require continuous practice for stabilization. A stable mind is crucial for overcoming desires and achieving spiritual goals.
• Purity of Mind (Chitta Shuddhi): Without purity of mind, spiritual practice is impossible. The text outlines five methods for achieving this:
  1. Pranidhana: Maintaining an attitude of non-attachment and non-aversion towards all beings.
  2. Pravritti: Devoted adherence to prescribed vows and rituals.
  3. Vighnajaya: Overcoming internal and external obstacles encountered during practice.
  4. Siddhi: Attaining the realization of right faith, knowledge, and conduct, leading to self-experience and the eradication of passions.
  5. Viniyoga: Developing the capacity for spiritual growth and altruistic sentiments.

Jain Achar Samhita (Code of Conduct):

The Jain tradition prescribes two distinct codes of conduct:

1. Shravakachar (Conduct for Laypeople):

   • Definition of Shravaka: Lay followers are referred to by various terms like Desh Sanyami, Grihastha, Shradh, Upasaka, Anuvrati, Deshavirata, and Agari.
   • Classification of Shravakas: While there isn't complete unanimity, Shravakas are often categorized based on their commitment, such as Pakshik, Naishthik, and Sadhak (three types in Dharmamrit), or as Grihastha, Vanaprastha, and Sanyasa (four stages in Charitrasar). Acharya Haribhadra categorizes them as general and special.
   • Shravaka Dharma: The core of Shravaka dharma is based on the Twelve Vows, which include five Anuvratas (minor vows), three Gunavratas (augmenting vows), and four Shikshavratas (training vows). Acharya Kundakunda also mentions eleven Pratimas (stages of progression for lay followers) in conjunction with these vows.
   • Five Anuvratas (Minor Vows): These are the fundamental vows for lay followers, analogous to the Mahavratas (major vows) of ascetics, but with limitations due to their worldly involvement. They are:
     1. Sthula Pranatiptaviraman (Abstinence from Gross Violence): Refraining from harming sentient beings (Trasa Jivas). This is also called Ahimsa Anuvrat. It includes avoiding actions like binding, killing, maiming, overloading, and withholding food and water.
     2. Sthula Mrushavad (Abstinence from Gross Falsehood): Avoiding lying, misleading speech, false accusations, revealing secrets, and deception.
     3. Sthula Adattadanaviraman (Abstinence from Gross Stealing): Refraining from taking anything that is not freely given, including theft, aiding thieves, or dealing in stolen goods. This also includes avoiding cheating in weights and measures.
     4. Swadar-Santosh (Self-Restraint in Consorting with Women): Abstaining from sexual relations with anyone other than one's own wife. This includes avoiding intercourse with women in temporary unions, unmarried women, or prostitutes.
     5. Ichha-Pariman (Limitation of Possessions): Setting limits on the accumulation of wealth and possessions, thereby curbing greed and desire.
   • Three Gunavratas (Augmenting Vows): These vows strengthen the Anuvratas:
     1. Digvrat (Directional Vow): Setting temporal and spatial limitations on one's movements and activities.
     2. Anarthadandviraman (Abstinence from Useless Harm/Sinful Activities): Avoiding activities that cause harm without purpose, such as harboring harmful thoughts (Apadyana), sloth (Pramadacharan), promoting violence (Himsadan), or giving harmful advice (Pap-karmopadesh).
     3. Bhogo-pabhoga Pariman Vrat (Limitation of Enjoyment and Consumption): Restricting the consumption of food, clothing, and other consumable items to avoid excessive indulgence.
   • Four Shikshavratas (Training Vows): These are temporary vows undertaken for practice and spiritual development:
     1. Samayika: Practicing equanimity and meditation for a fixed duration, usually three times a day.
     2. Proshadhopavasa: Observing fasts on specific auspicious days (e.g., Ashtami, Chaturdashi) while abstaining from all worldly activities.
     3. Deshavakashika: Temporarily reducing the scope of one's movement and activities to a limited area.
     4. Atithi-San vibhaga: Offering food and essentials to ascetics and the needy.
   • Eleven Pratimas (Stages of Lay Progression): These represent a progressive spiritual journey for lay followers, culminating in the potential for renunciation. They include stages like Right Faith (Darshan), Vow Observance (Vrat), Samayika, Proshadhopavasa, Rules (Niyam), Celibacy (Brahmacharya), Abstinence from Living Matter (Sachitta Varjan), Renunciation of Endeavor (Arambh Tyag), Renunciation of Possessions (Parigraha Tyag), Abstinence from Orders (Anumati Virat), and Renunciation of Designated Items (Uddishta Tyag).

2. Shramana-char (Conduct for Ascetics):

   • Mahavratas (Major Vows): Ascetics practice five Mahavratas, which are more stringent versions of the Anuvratas: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession). These are practiced in all three yogas (mind, speech, body) and three karan (doing, causing to do, approving).
   • Six Essential Duties (Shat-aavashyak): These are essential daily practices for ascetics: Devotion to the Arhats, service to the Guru, Self-study (Swadhyaya), Self-control (Sanyam), Austerity (Tapas), and Charity (Dan).
   • Twenty-eight (Digambar) / Twenty-seven (Shvetambar) Root Virtues (Mulgunas): The text briefly touches upon these, with Digambaras emphasizing external purity and Shvetambaras focusing on internal purity.
   • Guptis (Restraints): Three Guptis are emphasized: Manogupti (control of mind), Vachanagupti (control of speech), and Kayagupti (control of body).
   • Samitis (Careful Activities): Five Samitis are detailed: Eirya Samiti (care in movement), Bhasha Samiti (care in speech), Eshana Samiti (care in seeking alms), Adan Samiti (care in receiving/handling items), and Utsarg Samiti (care in evacuating).
   • Twelve Reflections (Anupeksha): Deep contemplation on the transient nature of the world, suffering, impermanence, etc., to cultivate detachment and spiritual progress.
   • Twenty-two Types of Hardships (Parishaha): These are physical and mental hardships that ascetics must endure with equanimity, such as hunger, thirst, cold, heat, etc.

In essence, "Jain Achar aur Samhita" provides a detailed exposition of the ethical framework and behavioral guidelines within Jainism, emphasizing the importance of conscious conduct, mental discipline, and progressive spiritual practice for both laypeople and ascetics.