Jain Shikshavali Adarsh Sadhu

Here's a comprehensive summary of the Jain text "Jain Shikshavali Adarsh Sadhu" by Dhirajlal Tokarshi Shah, based on the provided pages:

Book Title: Jain Shikshavali Adarsh Sadhu (Jain Education Series: Ideal Monk) Author: Pandit Shri Dhirajlal Tokarshi Shah Publisher: Jain Sahitya Prakashan Mandir, Mumbai

This book is the sixth in the first series of the "Jain Shikshavali" (Jain Education Series), which aims to present Jain philosophy and conduct in a beautiful and simple style. The series consists of 12 books, covering various aspects of Jainism and life. "Adarsh Sadhu" specifically focuses on the ideal Jain monk.

The book is structured into several chapters, addressing key aspects of the monastic life within Jainism:

1. Why Monkhood? (સાધુજીવન શા માટે?)

• The text establishes that monkhood (Sadhu Jeevan) has been elevated and made venerable by the Arhats and other great souls.
• The fundamental reason for adopting monkhood is the attainment of liberation (Moksha or Nirvana). This goal is achievable through monastic life because it allows for the complete cessation of sins, which is not possible to the same extent in worldly life.
• Worldly life inherently involves attachment to pleasures and avoidance of hardship, which are diametrically opposed to the path of liberation. The analogy of not being able to travel in two directions at once is used to illustrate this.
• While some spiritual progress can be made in worldly life, complete liberation requires a higher degree of self-control, endurance of hardships (Parishah Jayan), and overcoming all fears, which is best facilitated by the renunciate life of a monk.
• The argument that if everyone became a monk, society would collapse is refuted by stating that the number of true seekers of liberation is naturally limited, and those who cannot become monks will support those who do. Furthermore, the intrinsic difficulty of achieving true monkhood prevents mass conversions.

2. Some Clarifications (કેટલુંક સ્પષ્ટીકરણ)

• The book discusses the framework established by Jain sages for maintaining the purity of monastic life.
• It contrasts the meticulousness of Jain monastic rules with the perceived laxity in other religious orders. Examples are given of the decline in the standards of some renunciates (like "khava" and Buddhist monks), highlighting issues like materialism, indulgence, and deviation from their core principles.
• The text quotes scholars and public figures who have praised the austerity, sacrifice, and path-showing qualities of Jain monks, affirming their adherence to high standards.

3. Qualities Required in One Becoming a Monk (સાધુ થનારમાં હોવા જોઈતા ગુણે)

• Jain sages have outlined 16 specific qualities required for an aspirant to become a monk. These include:
  • Birth in an Aryavarta (a region considered spiritually conducive).
  • Belonging to a pure lineage and family.
  • Having largely diminished karmic impurities.
  • Possessing a pure intellect.
  • Understanding the transient and suffering-filled nature of worldly life.
  • Being detached from the world.
  • Having subdued passions.
  • Not engaging in excessive laughter or frivolity.
  • Being grateful.
  • Being humble and respectful.
  • Being honored by society or at least not being actively disliked.
  • Not having harmed anyone.
  • Having a physically sound body (free from major defects).
  • Being faithful and having strong faith.
  • Having a stable mind, capable of completing tasks.
  • Having surrendered oneself to the Guru.
• The text further elaborates on what constitutes an "Arya" (pure person) and lists specific regions considered "Aryadesha."

4. Qualities Required in One Giving Initiation (દીક્ષા આપનારમાં હોવા જોઈતા ગુણે)

• This section outlines the essential qualities of the Guru who bestows initiation. These include:
  • Having accepted initiation according to proper rituals.
  • Having diligently served their own Guru and spiritual lineage.
  • Unwavering adherence to vows and conduct.
  • Thorough study and understanding of Jain scriptures (Agamas).
  • Having a calm and controlled mind.
  • Acting for the welfare of the monastic community and all beings.
  • Having authoritative and trustworthy speech.
  • Being a follower of the path and profound.
  • Possessing qualities like spiritual attainment and equanimity.
  • Being able to articulate the meaning of the scriptures.
  • Having received the authority to initiate from their own Guru.
• The importance of the Guru's own proper initiation and deep scriptural knowledge is stressed.

5. Whom Not to Initiate (દીક્ષા કોને ન અપાય?)

• The text lists 18 categories of individuals who are considered unfit for initiation. These include:
  • Children (below a certain age).
  • The very old (above a certain age).
  • Eunuchs and those with impure sexual desires.
  • Those suffering from serious diseases.
  • Criminals or thieves.
  • Those who have betrayed the king or royalty.
  • The mentally unstable or deluded.
  • Blind, deaf, or severely handicapped individuals.
  • Servants or slaves.
  • Those easily corrupted by passions.
  • The foolish or ignorant.
  • Those burdened with debt.
  • Individuals with ignoble birth, profession, or physical characteristics.
  • Those hired for a specific period.
  • Those obtained through unethical means (like kidnapping disciples).
• These criteria are also extended to women, with additional considerations for pregnancy or having young children.
• The rationale behind these exclusions is explained, often relating to the potential disruption to monastic life, the reputation of the Sangha, or the individual's inability to uphold the vows.

6. Consent or Permission is Necessary (અનુમતિ કે અનુજ્ઞા જરૂરી છે.)

• This section emphasizes the need for the consent of parents or guardians, even for adult aspirants, to avoid complications and ensure a smooth transition into monastic life.

7. The Ritual of Giving Initiation (દીક્ષા આપવાને વિધિ)

• The process of initiation is described as requiring several purifications:
  • Question Purification (પ્રશ્નશુદ્ધિ): Thoroughly inquiring about the aspirant's background, motivations, and understanding.
  • Time Purification (કાલશુદ્ધિ): Performing the initiation during auspicious timings and celestial alignments.
  • Place Purification (ક્ષેત્રશુદ્ધિ): Conducting the ceremony in a pure and suitable location.
  • Direction Purification (દિશાશુદ્ધિ): Facing auspicious directions during the ceremony.
  • Salutation Purification (વંદનશુદ્ધિ): Including rituals like saluting the deity and offering the monastic attire.
• The text explains the significance of wearing white clothes and the accompanying monastic requisites.

8. The Five Great Vows (પાંચ મહાવ્રત)

• This chapter details the five core vows undertaken by Jain monks:
  1. Non-violence (Pranaatipata-viramanavrata): Abstaining from harming any living being, covering all forms of life (earth, water, fire, air, plants, and mobile beings). This includes not directly causing harm, not causing others to harm, and not approving of harm.
  2. Truthfulness (Mrishavada-viramanavrata): Abstaining from all forms of false speech, motivated by any reason.
  3. Non-stealing (Adattadana-viramanavrata): Abstaining from taking anything that is not freely given.
  4. Celibacy (Maithuna-viramanavrata): Complete abstinence from sexual activity in thought, word, and deed. This is supported by nine specific regulations (nine guptis) designed to maintain chastity.
  5. Non-possession (Parigraha-viramanavrata): Renouncing all forms of possession, including material goods, wealth, and even bodily attachments. The anecdote of the baba and his evolving needs illustrates the slippery slope of attachment.

9. The Sixth Vow: Abstinence from Night Meals (છઠ્ઠું રાત્રિભોજન-વિરમણવ્રત)

• This vow involves abstaining from consuming any food or drink after sunset until sunrise. The reasons include the difficulty of adhering to non-violence during night-time alms rounds and potential for misconduct.
• The text defines "Ashan" (food), "Paan" (drinks), "Khadim" (chewables), and "Svadim" (tastables), all of which are prohibited at night.

10. Five Restraints and Three Guards (પાંચ સમિતિ-ત્રણ ગુપ્તિ)

• These are practices that support the observance of the Great Vows.
  • Five Samitis (Restraints/Careful Conduct):
    1. Iryasamiti: Careful movement and walking, observing the path, and not walking at night or on unsuitable paths.
    2. Bhashasamiti: Careful speech, avoiding anger, pride, deceit, greed, jest, fear, eloquence, and gossip.
    3. Eshanāsamiti: Careful selection of alms food, avoiding specific types of food and circumstances of offering.
    4. Adan-nikshepana Samiti: Careful handling of monastic requisites, ensuring they are properly cleaned and free from living beings.
    5. Parishthapanikā Samiti: Proper disposal of waste materials (excreta, saliva, etc.) in uninhabited and pure locations.
  • Three Guptis (Guards/Self-Control):
    1. Manogupti: Control of the mind, avoiding thoughts of violence or attachment.
    2. Vachanagupti: Control of speech, maintaining silence or speaking only what is beneficial.
    3. Kayagupti: Control of the body, performing actions with care and mindfulness.
• These eight practices are referred to as the "Eight Mothers of the Teaching" (Ashta Pravachana Mata) as they protect the vows.

11. Tenfold Monastic Virtues (દશવિધ યતિધર્મ)

• This section lists ten essential virtues for any monk, regardless of their specific sect:
  1. Forgiveness (Kshama): Absence of anger.
  2. Humility (Mardava): Absence of pride.
  3. Simplicity/Honesty (Arjava): Absence of deceit.
  4. Contentment (Mukti/Nirlobhata): Absence of greed.
  5. Austerity (Tapa): Control of desires and engaging in ascetic practices.
  6. Self-control (Samyama): Control over senses and mind.
  7. Truthfulness (Satya): As per the vow.
  8. Purity (Shaucha): Internal and external purity.
  9. Non-possession (Akincanatva): Absolute detachment from possessions.
  10. Celibacy (Brahmacharya): As per the vow and absorption in the soul.
• The text provides scriptural examples and explanations for each virtue.

12. Daily Routine (દિનચર્યા)

• The daily routine of an ideal Jain monk is described, starting from waking up in the early hours for meditation and self-reflection, performing rituals (Pratikraman), studying scriptures (Swadhyaya), and engaging in practices that support their vows.

13. Stability and Movement (સ્થિરતા અને વિહાર)

• Monks observe a period of stability (Vasa) for four months during the rainy season due to increased life forms. During the rest of the year, they are expected to travel (Vihar).

14. Hierarchical Positions (પદાધિકાર)

• The text outlines the progression of monastic positions: Panyas, Ganiphal, Upadhyaya, and Acharya, emphasizing the responsibilities associated with each.

15. Conclusion (ઉપસંહાર)

• The book concludes by reiterating the purpose of monastic life as the pursuit of liberation and the benefit of all beings. It highlights that monks, through their disciplined lives, contribute to the welfare of society by spreading knowledge and virtue, fulfilling the definition of a monk as one who aids themselves and others.

In essence, "Adarsh Sadhu" is a detailed guide to the life, principles, and practices of an ideal Jain monk, emphasizing the rigorous adherence to vows, self-discipline, and the pursuit of spiritual liberation as the ultimate goal. It also serves as a valuable resource for understanding Jain monasticism and its ethical framework.