Jain Sadhna Paddhati Arthat Shravak Ki 11 Pratimaye

Here is a comprehensive summary in English of the provided Jain text, "Jain Sadhna Paddhati Arthat Shravak ki 11 Pratimaye" by Vidyullataben Shah:

The book "Jain Sadhna Paddhati Arthat Shravak ki 11 Pratimaye" (Jain Practice Method: The 11 Vows of a Layperson) by Vidyullataben Shah outlines a progressive path for householders (Shravaks) in Jainism to achieve spiritual purification and ultimately liberation. It describes the eleven "Pratimas" (vows or stages) as a structured method of spiritual discipline for lay devotees.

The text begins by explaining that a true householder (Avirat Samyagdarshi Shravak) has experienced a glimpse of their pure, dispassionate self, but their ability to remain absorbed in this experience is weak. This leads to a natural reduction in attachment to worldly desires and a growing inclination towards self-absorption. The practice of vows (Vratadi) arises from a desire to avoid negative states and is referred to as "Pratima" in scriptures, signifying a righteous and auspicious path. The intensity of inner purity, reflected in external conduct, is what defines each of the eleven stages.

The author emphasizes that the practice of these Pratimas is about increasing self-stability and detachment (Vitaragta). External actions are a reflection of inner states.

Here's a breakdown of the first few Pratimas as described:

1. Darshan Pratima (Vow of Right Faith/Vision): This stage is characterized by the profound experience and firm conviction of one's true, pure, and dispassionate self (Atma-darshan). This self-experience is described as a profound peace and bliss, unlike anything previously experienced. The individual recognizes the self as complete and independent, free from material qualities or desires. This realization leads to virtuous conduct such as compassion, charity, and righteousness. However, realizing the difficulty of remaining in a perfectly dispassionate state (Vitaragta) for 24 hours, the individual prioritizes good actions (Shubh Bhav) over negative ones (Ashubh Bhav), and even aspires to transcend good actions if they lead to attachment, leading to a fear of the cycle of birth and death (Samveg) and detachment (Nirved/Vairagya). This stage is considered the foundation for spiritual progress, akin to the fourth spiritual stage.

2. Vrat Pratima (Vow of Limited Vows): Building upon the right faith, this stage involves the adoption of the twelve vows of a householder. The text specifically mentions the five core vows (Anuvrat):

   • Ahimsa (Non-violence)
   • Satya (Truthfulness)
   • Asteya (Non-stealing)
   • Brahmacharya (Celibacy, specifically restricted to one's own spouse)
   • Parigrah Pariman (Limitation of possessions) And the three "Guna Vrat" (vows of quality):
   • Digvrat (Limitation of direction)
   • Desh-vrat (Limitation of time and place)
   • Anarthadand Vrat (Abstinence from useless or sinful activities) These, along with the four "Shiksha Vrat" (vows of training), form the "Shil Vrat." In this stage, the practitioner diligently attempts to follow these vows, even with the underlying aspiration for the greater vows (Mahavrat) followed by monks. While full renunciation of worldly attachments (like to one's spouse) may not be immediate, the intention to do so becomes paramount.

The text then continues to describe the subsequent Pratimas, which represent increasing levels of renunciation and detachment:

3. Samayik Pratima: This involves the regular and strict observance of Samayik (meditation or equanimity) three times a day, freeing the individual from social obligations and distractions to focus on self-welfare.

4. Proshadhopavas: This stage involves practicing fasting on specific days of the month (like the 8th, 14th, and 15th of each fortnight), aiming to detach from the pleasure of eating and develop mental peace even when deprived of food. This practice is seen as a preparation for the final renunciation of food (Sallekhana).

5. Sachitta Tyag: This involves abstaining from consuming living vegetables and leafy greens (Sachitta) due to the presence of countless subtle beings within them, demonstrating a deeper commitment to non-violence.

6. Ratri Bhojan Tyag: This vow involves abstaining from eating after sunset, both for oneself and through encouraging others. It's seen as a step towards reducing unnecessary engagements.

7. Brahmacharya Pratima: This signifies a more stringent practice of celibacy, extending to complete detachment from sensual thoughts and actions, even towards one's own spouse, as these are seen as hindrances to true self-realization.

8. Arambh Tyag Pratima: At this stage, the individual renounces all worldly occupations and activities that involve violence (Himsa), including cooking, business, and farming, considering them as arenas of conflict.

9. Parigrah Tyag Pratima: This involves significant reduction of possessions, renouncing wealth, property, and even treating family members like temporary guests, signifying a high level of detachment.

10. Anumodan Pratima: While still living as a householder, the individual refrains from endorsing or approving any worldly activities or business affairs of others, mentally and verbally.

11. Uddishta Ahar Tyag Pratima: This is the final stage for a householder, where they refuse food prepared specifically for them, even by others, as it still involves violence in preparation. They only accept food that is "unconditional" (not specifically prepared for them) and offered with respect, or they may rely on alms. This stage marks the transition towards renunciation and is the prelude to becoming a monk (Kshullak).

The text concludes by explaining that as one progresses through these Pratimas, the individual sheds more possessions and attachments, eventually leading to the stages of Kshullak (possessing minimal clothing), Ailak (with even less clothing), and finally to the Digambar (sky-clad) state of a fully liberated soul. The Pratimas are presented as a ladder of progress, a path of conscious practice that aims at spiritual development and the ultimate goal of attaining the pure, dispassionate state of the soul. The author stresses that true spiritual progress lies in these internal shifts and practices, not mere outward rituals.