Jain Agamo Me Swadhyaya

Here's a comprehensive summary of the Jain text "Jain Agamo me Swadhyaya" by Hastimal Acharya, based on the provided pages:

The text emphasizes the paramount importance of Swadhyaya (self-study) in Jainism, highlighting that even a well-resourced sect cannot survive without it. Swadhyaya is presented as a crucial support for meditation and the animating force for the ascetic life (Shramana and Shramani). Neglecting Swadhyaya for four periods of the day necessitates pratikraman (confession/atonement).

Five Types of Swadhyaya: Drawing from the Bhagavati Sutra, Lord Mahavir outlines five forms of Swadhyaya:

1. Vachana (Reading/Recitation): The foundational step for knowledge acquisition.
2. Prachhana (Inquiry/Questioning): Seeking clarification on learned subjects and understanding unknown aspects.
3. Paryatana (Reflection/Repetition): Revisiting learned material to stabilize it in the mind.
4. Anupreksha (Contemplation/Meditation): Deeply contemplating the essence of the scriptures to derive joy and assimilate knowledge.
5. Dharmakatha (Religious Discourse): Distributing the essence of scriptural knowledge to the public.

Definition of Swadhyaya: Swadhyaya is defined as a beautiful and excellent study or reading done with discipline and adherence to appropriate times. It is also described as the study of scriptures that leads to the knowledge of one's own qualities and principles.

Types of Shruta (Scriptural Knowledge): While Shruta can be categorized into 14 or 20 types, for the purpose of study, the primary distinction is between Samyak Shruta (Righteous Scripture) and Mithya Shruta (Wrong Scripture).

• Mithya Shruta/Laukika Shruta: Texts authored by fallible beings, which are not exclusively beneficial and can lead to attachment and worldly entanglement due to the presence of passions (raga, dwesha).
• Samyak Shruta: The pure, passion-free teachings of the omniscient ones (Vitaraga) or those aligned with them. This knowledge is essential for liberation, leading to peace and reducing accumulated faults. A single verse revealing the ultimate truth is considered superior to millions of verses meant only for pleasing the masses.

Swadhyaya and Samadhi (Concentration): Shruta (scriptural knowledge) is considered the second in importance among four types of Samadhi. Through the study and analysis of scriptures, the soul attains physical and mental concentration. Therefore, "Shruta Samadhi" is a cause of Samadhi, preceding "Tapa Samadhi" (ascetic concentration) and "Achara Samadhi" (conduct concentration).

Role of Swadhyaya in Asceticism: Swadhyaya is a vital component of the path to liberation. It is the fourth internal ascetic practice (Antaranga Tap), purifying the mind and speech. It is considered the "ultimate asceticism" (Swadhyaya Paramam Tapah) as it calms mental disturbances and serves as a support for virtuous meditation. Unlike external austerities, it is a hidden practice.

Reasons for Scriptural Recitation and Teaching: The Sthananga Sutra outlines five reasons for reciting scriptures:

1. Sangraha: To collect and preserve scriptural knowledge.
2. Upagraha: To benefit disciples and inspire their service.
3. Nirjara: To shed karmas that obstruct knowledge.
4. Sthirata: To stabilize learned knowledge.
5. Avicchinna Parampara: To prevent the loss of scriptures and ensure the continuation of knowledge.

Similarly, there are five reasons for disciples to learn scriptures:

1. Gyan Vriddhi: For the increase of knowledge.
2. Darshan Shuddhi: For the purity and protection of right faith.
3. Charitra Nirmalta: For the purity of conduct.
4. Vigrah Vimokshan: To escape wrong beliefs and faults.
5. Yathavasthit Bhavon ka Gyan: To understand the true nature of things.

Other reasons for Swadhyaya include mental clarity, achieving virtuous determination, protecting the Jain tradition, resolving doubts, refuting opponents, and purification of renunciation practices.

Benefits of Swadhyaya: Swadhyaya leads to the decay of Gyanavaraniya Karma (knowledge-obscuring karma). Recitation aids in shedding this karma and preventing the occurrence of wrong knowledge. Proper recitation, as a form of virtuous observance, leads to immense karmic shedding and the end of the cycle of rebirth. The process of inquiry (Prachhana) clarifies the meaning of scriptures and removes errors. Reflection (Paryatana) helps recall forgotten words and attain specific cognitive abilities. Contemplation (Anupreksha) weakens and reduces the intensity and duration of karmic bonds, aiding in crossing the cycle of existence swiftly. Religious discourse (Dharmakatha) causes karmic shedding and enhances the glory of the Jain tradition.

Swadhyaya in the Life of Ascetics: Swadhyaya is a regular duty for ascetics, akin to pratilekhan (inspection), pramārjan (sweeping), pratikraman (atonement), vaiyāvṛtyakaraṇ (service), and meditation. It is recommended to perform Swadhyaya in the first and fourth periods of the night, with meditation in the second. Neglecting Swadhyaya warrants atonement. Ascetics would seek secluded places for undisturbed study and followed specific methodologies.

Methods of Swadhyaya: The text describes the practice of studying scriptures at auspicious times, ensuring no inauspicious elements are present in the vicinity. It also outlines eight "Aacharas" (conducts) for the proper adoration of scriptures:

1. Kālāchāra: Reading at the prescribed time for each scripture.
2. Vinayachara: Reading with respect to the guru.
3. Bahumānāchāra: Showing reverence to the scripture and the teacher.
4. Upadhānāchāra: Studying during periods of fasting or penance.
5. Vyanjanāchāra: Correct pronunciation of vowels and consonants.
6. Arthāchāra: Contemplating the right meaning.
7. Tadubhayāchāra: Correct enunciation and explanation of both the words and their meaning.
8. Vachana-vidhi: Studying scriptures methodically, avoiding times and situations of inauspiciousness.

Swadhyaya and the Lay Community (Shravakas): While ascetics continue scriptural recitation, interest among the laity has waned. Some mistakenly believe that scriptures are solely for ascetics. Historically, laypeople were often practitioners of "Arthāgama" (understanding the meaning) by listening to gurus, rather than serial recitation of "Sutrāgama." However, intellectually gifted laypeople were knowledgeable in both the original texts and their meanings, as evidenced by terms like 'lattha,' 'gahiyaṭṭha,' 'puchchhiyaṭṭha,' and 'viniṭchhiyaṭṭha.' Examples from scriptures highlight the scriptural knowledge of laymen and women. The text argues that without such knowledge, understanding complex philosophical concepts like pudgal parinati would be impossible.

Challenges and Revival of Swadhyaya: The ease of access to scriptures in the modern era, with translations and widespread availability, makes it crucial for householders to engage in Swadhyaya to accurately represent Jainism to others. The decline in interest is lamented, with people citing difficulty with the language or lack of engaging content. The text urges the adoption of Swadhyaya for the preservation of scriptures and the propagation of knowledge. Even listening to explanations of scriptures is beneficial. The cultivation of regular scriptural reading strengthens community dharma and promotes self-reliance in spiritual practice.

Importance of Qualification for Readers: While basic knowledge of daily duties and principles is considered general Swadhyaya, specific scriptures require qualification. A scripture reader should possess humility, control over passions, and a peaceful disposition. The text warns against the unqualified reading by the arrogant, those prone to conflict, or those lacking self-control. It emphasizes understanding scriptures from the author's perspective, including exceptions and subtle points, to truly experience the joy of Swadhyaya.

In essence, the text strongly advocates for Swadhyaya as a cornerstone of Jain practice for both ascetics and householders, emphasizing its role in spiritual growth, knowledge acquisition, karmic purification, and the preservation of the Jain tradition.