Jain Dharm Me Vrata - Book Summary

Here's a comprehensive summary of the provided Jain text on "Vrata" (vows) in English:

This article, "Jain Dharm me Vrata" by Dr. A. B. Shivaji, explores the profound significance and nuanced understanding of vows within Jainism. It highlights that while all religions acknowledge the importance of vows, Jainism's detailed and subtle exploration of this concept is unparalleled by other scholars.

The text traces the history of vows in Jainism, noting that initially, there were very few. Early scriptures like the Adipurana mention only Dshalakshan, Ratnatraya, Shodash Karan, and Ashtanhika vows. The majority of vows, categorized as "Kamya Vratas" (vows taken for specific desires), were conceived and composed by Bhaṭṭārakas between the 14th and 16th centuries.

Definition of Vrata: The article defines "Vrata" as a voluntary, deliberate commitment to either observe a rule for auspicious actions or abstain from inauspicious actions like violence. It can also mean the dedicated practice of auspicious actions such as donating to the deserving. Devendra Muni Shastri further clarifies that a vow is a mental decision to do or not to do something. While a "sankalpa" (resolve) is a mental decision that can be both good and bad, a "Vrata" is always auspicious. It is a self-imposed limitation that controls one's life, fostering self-discipline over the body, senses, and mind.

Vrata and Viveka (Discrimination/Wisdom): A deep connection exists between vows and wisdom. Before taking a vow, an individual cultivates wisdom, strengthens faith and resolve, develops the capacity to endure difficulties, and gathers the courage to go against the natural flow.

The Twelve Vows for Shravakas (Laypeople): Mahavira presented the framework for vow observance in his life. He divided the spiritual path into two categories and outlined twelve vows for the lay community (Shravakas). These are further divided into three categories:

Pancha Anuvratas (Five Minor Vows): These are the fundamental vows that form the basis of ethical conduct for both monks (Shramana) and laypeople. However, monks observe them in their complete, absolute form (Mahavratas), while laypeople observe them partially, according to their capacity and circumstances. These five vows are:
- Ahimsa (Non-violence): This encompasses not harming any living being through mind, speech, or action. It includes compassion, service, and ensuring fearlessness for others. Self-violence is the destruction of one's own qualities through negative emotions like anger, greed, and delusion, while external violence is causing pain and harm to others. For householders, complete avoidance of violence is impossible due to daily activities. Therefore, the Anuvratas focus on minimizing violence.
  - Arambhiki Himsa: Violence arising from essential life activities like cooking, lighting fires, and traveling.
  - Audyogiki Himsa: Violence inherent in professions like agriculture.
  - Virodhi Himsa: Violence in self-defense or the defense of dependents against attackers. The intention is not to kill but to protect.
  - Sankalpi Himsa: Violence committed deliberately, impulsively, or for taste and pleasure, such as killing animals for food or using products derived from killed animals. This should be avoided as much as possible.
- Satya (Truthfulness): This involves the complete abandonment of falsehood in thought, word, and deed. It brings sweetness, inspiration, and light into life. Related virtues include forgiveness, humility, generosity, and service. It's important to consider the consequences of speaking the truth, and in situations where truth could cause significant harm or conflict, silence or carefully chosen words might be more appropriate. The vow emphasizes seeking truth, thinking impartially, and being ready to make sacrifices for it. It includes five sub-vows: speaking thoughtfully, without anger, without greed, without fear, and without jest.
- Asteya (Non-stealing): This is the complete renunciation of taking anything that belongs to others without permission. Stealing is considered a form of violence. It leads to distress, death, and fear, and generates greed. The vow prohibits outright theft, withholding entrusted property, buying stolen goods, inciting others to steal, and acquiring property through force, deceit, or by exploiting someone's ignorance or disadvantage. It also covers avoiding customs evasion, using unfair measures, and mixing inferior goods with superior ones. Stealing is categorized into four types: related to Dravya (materials), Kshetra (land/property), Kaala (time, e.g., salary, loans), and Bhaava (essence, e.g., intellectual property).
- Brahmacharya (Celibacy/Chastity): This vow holds immense importance, as its breach is said to invalidate all other vows. It is considered the foundation of other virtues like self-control, knowledge, and right conduct. It involves restraint over all senses through mind, speech, and action, and the renunciation of all desires and passions. For laypeople, complete celibacy may be difficult. Therefore, it is advisable to restrict sexual activity to one's own spouse and avoid any form of inappropriate intimacy or lustful thoughts towards others. Even excessive indulgence with one's spouse is discouraged; ideally, sexual union should be for procreation only and after menstruation. Setting personal rules for marital intimacy is recommended.
- Aparigraha (Non-possession/Non-attachment): This is considered the bedrock of Ahimsa, as Ahimsa cannot endure without Aparigraha. The focus is not on abandoning possessions but on remaining detached from them. Attachment (Murchha Bhav) is the real "Parigraha." Excessive possession is the cause of worldly divisions, inequality, exploitation, and conflict, and it binds the soul. Aparigraha has two aspects: internal and external. By practicing it, individuals progress spiritually and benefit society.
  - External Parigraha includes possessions like land, buildings, gold, silver, wealth, grain, servants, animals, and household items. Jain monks renounce all of these.
  - Internal Parigraha includes negative mental states such as false beliefs, laughter, attachment, aversion, fear, grief, disgust, and the sensual tendencies of female, male, and neuter genders, as well as anger, pride, deceit, and greed.
Guna Vratas (Three Qualitative Vows): These vows enhance the minor vows. They are:
- Dik Vrata: Vows related to limiting one's movement and actions within a specific direction and time.
- Upbhog Paribhoga Pariman Vrata: Vows to limit the consumption and use of material objects.
- Anarthdand Vrata: Vows to abstain from purposeless or harmful activities.
Shiksha Vratas (Four Vows of Training): These are preparatory vows for aspiring ascetics, which also serve as regular practices for laypeople. They are:
- Samayika: Vow of equanimity and meditation for a specific period.
- Deshavakashika: Vow of limiting certain actions or professions to a specific area or time.
- Paushadhopavas: Vow of observing vows and fasting on specific auspicious days.
- Atithi Samvibhaga: Vow of offering food or charity to mendicants or those in need.

Call to Action and Author's Concern: The article concludes with the author's plea to all Jain followers, both monks and laypeople, to actively practice and propagate vows. The author expresses concern that the prevailing disharmony in the world can only be mitigated through the observance of vows. The author questions whether Jain followers will set an example to other religions in practicing these vows or if they will remain confined to scriptures and mere lip service. The text ends with a reflection on the selfless spirit of living for others, contrasting it with self-centeredness, familial concern, national pride, and the highest ideal of considering the happiness and sorrow of all beings as one's own.