Jain Vrat - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Jain Vrat" by Surendra Bothra, focusing on the core concepts presented in the provided pages:

The book "Jain Vrat" by Surendra Bothra explores the fundamental principles of Jainism, focusing on the vows (Vrat) that form the bedrock of its ascetic (Shramanachar), lay follower (Shravakachar), spiritual practice, and lifestyle.

The Five Mahavratas (Great Vows): The Foundation of Jainism

The text highlights that the five Mahavratas are the cornerstone of Jain practice, mentioned in ancient Anga Sutras. Originally expressed as abstention from all "pranatipaata" (harm to life), "mrushavada" (falsehood), "adattaadaan" (un-given taking/theft), "maithuna" (sexual misconduct), and "parigraha viraman" (possessiveness), they are famously articulated in the Tattvartha Sutra as:

Ahimsa (Non-violence): This is defined as causing pain or destruction to living beings due to attachment (raag), aversion (dwesh), or carelessness.
Satya (Truthfulness): This involves refraining from falsehood.
Asteya (Non-stealing): This means taking anything that is not rightfully yours.
Brahmacharya (Celibacy/Chastity): This refers to abstaining from sexual indulgence or lustful thoughts.
Aparigraha (Non-possessiveness/Non-attachment): This is the absence of attachment or excessive desire for objects or feelings, stemming from delusion (murchha).

The Interconnectedness of the Vows

The text emphasizes a profound interconnection between these vows, particularly highlighting how Ahimsa is the ultimate goal and encompassing principle. The other four vows are seen as its motivators and supporters:

Falsehood (Asatya): Provokes immediate negative reactions and leads to harmful actions, ultimately constituting violence.
Stealing (Steya): Is a direct act of violence, often causing more profound suffering than physical harm as it impacts multiple beings over time.
Celibacy (Abrahmacharya): Broadly contributes to the spread of violence through lust and attachment.
Possessiveness (Parigraha): Is identified as the root of all violence, stemming from selfishness, which fuels violence without limit.

Conversely, the text explains that Ahimsa itself encompasses the other four vows because they are its necessary precursors and facilitators.

The Order of Practice: From Aparigraha to Ahimsa

While Ahimsa is the highest principle, the practical order of adherence begins with Aparigraha. The text explains that without controlling possessiveness, one cannot progress towards Ahimsa through the other vows. Therefore, Aparigraha is considered the foundational step on the path of spiritual development guided by Ahimsa.

Understanding Aparigraha (Non-possessiveness)

Aparigraha is defined as the absence of parigraha, which means to "surround and grip" an object or feeling. Tattvartha Sutra defines murchha (infatuation/delusion) as parigraha. This excessive attachment extends to things, ideas, and even emotions.

Possessiveness of Objects: Leads to hoarding and a tendency to accumulate, often driving violence when acquisition is hindered or threatened. It also fuels uncontrolled consumption.
Possessiveness of Ideas: This mental possessiveness, characterized by attachment to one's own thoughts and beliefs, is a primary driver for all other forms of possessiveness. It obstructs progress because individuals cling to outdated, useless ideas, preventing the adoption of new, beneficial ones. Thus, controlling possessiveness is the primary practice for development.

Levels of Vows: Mahavrata, Anuvrata, and Shilovrata

The Jain ethical code outlines a progressive system of vows for spiritual advancement:

Mahavrata (Great Vows): These are for ascetics (Sadhus) and represent strict adherence.
Anuvrata (Minor Vows): These are for lay followers (Shravakas) and are less rigorous adaptations of the Mahavratas. They are also five in number and include:
- Ahimsa Anuvrata: Not to harm innocent beings due to anger, greed, ego, ignorance, etc.
- Satya Anuvrata: To refrain from falsehood as much as possible, considering circumstances.
- Asteya Anuvrata: Not to take anything to which one has no physical or moral right.
- Brahmacharya Anuvrata: To be content with one's own spouse according to social norms.
- Aparigraha Anuvrata: To limit the accumulation of wealth, possessions, conveniences, and resources.
Shilovrata (Subsidiary Vows): These are seven vows that support and reinforce the Anuvratas, divided into:
- Three Guna Vratas (Quality Vows):
  - Anarthadandaviraman Vrata: Abstaining from causeless violence.
  - Digvrata: Defining boundaries for movement in all directions for one's activities.
  - Upbhog Paribhoga Pariman Vrata: Limiting the use and consumption of objects.
- Four Shiksha Vratas (Learning Vows):
  - Samayika: Engaging in spiritual contemplation for at least 48 minutes (one Muhurta), separate from worldly activities.
  - Deshavakashika Vrata: Further restricting the boundaries set by Digvrata and other vows.
  - Proshadhopavasa Vrata: Giving up activities like eating, decorating the body, and business to reside in a peaceful place for spiritual reflection for a day or more.
  - Atithi Sanvibhaga Vrata: Offering food and sustenance to guests (monks or deserving individuals) from one's lawfully earned wealth.

In total, there are twelve vows for lay followers (Shravakas).

The Twenty-Five Bhavanas (Attitudes/Practices) Supporting the Vows

To strengthen the adherence to these vows, twenty-five supporting attitudes or practices (Bhavanas) are outlined (Samvayanga Sutra):

Ahimsa Bhavanas: Earyasamiti (mindful movement), Manogupti (control of the mind), Eshana Samiti (mindful acquisition and use of objects), Adana Nikshepana Samiti (mindful placing and taking of objects), and Alokita Paana Bhojana (eating only in full light).
Satya Bhavanas: Anuvichi Bhashan (speaking after deliberation), and abstaining from anger, greed, fear, and excessive laughter while speaking.
Asteya Bhavanas: Anuvichi Avagraha Yachana (asking for space thoughtfully), Abhikshana Avagraha Yachana (asking without causing distress to the owner), Avagraha Avadharana (defining the limit of what is asked), Sadharmik Avagraha Yachana (asking for space already used by a fellow practitioner), and Anugyapit Bhojana Paana (accepting food/drink after showing it to the guru and receiving permission). The Digambara tradition presents a slightly different set of five Bhavanas for Asteya.
Brahmacharya Bhavanas: Asansaktaavas Samiti (avoiding places/objects used by non-celibates), Streekatha Virati (avoiding conversations about women's allure), Streerupdarshan Virati (avoiding looking at attractive or provocative parts of the opposite sex), Purvarat Purvakridit Virati (not remembering past romantic encounters), and Praneet Aahaar Tyag (avoiding aphrodisiac food).
Aparigraha Bhavanas: Non-attachment to sensual pleasures of the five senses (sight, sound, smell, taste, touch) and avoiding aversion towards unpleasant sensory experiences.

Dimensions of Practice and the Four Supporting Bhavanas

The Jain tradition emphasizes three dimensions for practicing these vows: not doing them oneself, not causing others to do them, and not approving of others doing them. This elevates the vows beyond the physical to the social, mental, and spiritual planes.

In addition to these, four crucial "attitudes" are mentioned that support the practice of vows by fostering positive engagement:

Maitri Bhavana (Friendliness): Wishing well-being for all beings.
Pramod Bhavana (Appreciative Joy): Rejoicing in the virtues of others.
Karunya Bhavana (Compassion): Feeling empathy for the suffering of others and wishing to alleviate it.
Madhyastha Bhavana (Equanimity): Not harboring aversion towards evil or ill-behaved individuals (beings), maintaining a state of neutrality.

The Pinnacle: Sanlekhana and Vitarag State

The ultimate vow in this tradition is Sanlekhana, which involves gradually giving up food as death approaches, purifying oneself of passions and the body, and engaging in complete self-uplifting contemplation (Kayotsarga).

The text concludes by stating that the highest attainment is the Vitarag State (state of non-attachment) or omniscience (Kevalgyan), where vows become natural. At this ultimate point, all other vows dissolve into Ahimsa. Until then, the practical and spiritual aspects of these vows work in harmony, with well-defined lower levels catering to varying capacities. The vow system provides a clear path for individuals at any stage of life (ascetic or householder) to progress towards non-violent development.