Mahavrato Ka Yuganukul Parivartan

This document, "Mahavrato ka Yuganukul Parivartan" (Adaptation of Great Vows According to the Era) by Kanhaiyalal Maharaj, discusses the evolution and interpretation of the five great vows (Mahavratas) in Jainism across different historical periods. The core argument is that while the vows themselves remain constant, their specific application and emphasis adapt to the prevailing societal and psychological characteristics of the time.

Here's a summary of the key points:

1. The Five Mahavratas: The text reiterates the fundamental five Mahavratas of Jainism: * Ahimsa (Non-violence) * Satya (Truthfulness) * Asteya (Non-stealing) * Brahmacharya (Celibacy/Chastity) * Aparigraha (Non-possession/Non-attachment)

2. The Impact of Human Nature on Vow Observance: * Earlier Eras (Era of Adinath): This period was characterized by a larger proportion of people described as "Riju" (straightforward, simple, naive) and "Jad" (simple, perhaps less complex in thought). In this context, the Mahavratas were more straightforwardly applied, with the "Riju-Jad" individuals finding it easier to adhere to the path of asceticism and achieve liberation. Even though wise and expert individuals existed, the majority of those embracing asceticism were considered simpler. * Present Era (Era of Mahavir): This era is characterized by a greater prevalence of "Vakra" (crooked, complex, perhaps cunning) and "Jad" (simple, unrefined) individuals. This inherent complexity and potential for deviation make the adherence to the vows more challenging. The text suggests that the "Vakra-Jad" individuals of this era face greater obstacles in their spiritual practice due to their crookedness and simplicity.

3. Adaptation of Vows Across Eras: * The Concept of "Yama" (Vow/Discipline): The text highlights that the term "Yama" was used for Mahavratas in earlier times. * Four Yamas (Era of Ajitanath to Parshvanath): During the period from Lord Ajitanath to Lord Parshvanath, the majority of the ascetic community was considered "Riju-Pragya" (straightforward and wise/expert). In this era, the vows of Asteya (Non-stealing) and Brahmacharya (Celibacy) were subsumed within Aparigraha (Non-possession). This resulted in a framework of four Yamas: 1. Ahimsa 2. Satya 3. Aparigraha (encompassing Asteya and Brahmacharya) 4. A fourth Yama is implied but not explicitly listed in this section. However, the subsequent discussion clarifies the emphasis. * The Importance of "Riju-Pragya" in the Four Yama Era: The text emphasizes that being wise and straightforward ("Riju-Pragya") was a difficult combination, and adherence to the four Yamas was more successful for such individuals. They could achieve liberation within a few lifetimes through sustained ascetic practice. * The Present Era and the Full Five Mahavratas: While the text acknowledges that some "Riju-Pragya" individuals in the current era might still follow all five Mahavratas, it questions the possibility of adhering to the complete Jain teachings without renouncing certain behaviors that are considered detrimental to asceticism.

4. Prohibited Practices in the Current Era (for adherence to Five Mahavratas): * The text lists several practices that hinder the full observance of the five Mahavratas in the present age. These are seen as weakening the vows and are therefore discouraged: * Residing in attached Upashrayas (monastic dwellings) connected to householders' homes. * Editing and revising texts for printing. * Keeping bound printed books and not performing daily analysis and review of them. * Disposing of waste (feces, urine) without a specific place (sthalidha) and without anyone seeing or knowing. * Consuming modified milk products and other altered foods without any valid reason. * Reducing ascetic practices for the sake of community welfare or other reasons. * Engaging in practices that weaken asceticism or cause transgressions (dosha).

5. The Essence of Jainism and Human Potential: * The document concludes by highlighting the broader philosophical underpinnings of Jainism. It emphasizes that Jain culture (or human culture, as it's also referred to) provides a profound message for the self-welfare and spiritual advancement of all beings. * The core message is that every soul possesses the inherent capacity for self-development and ultimate spiritual realization. No soul is inherently superior or inferior; differences arise from acquired afflictions like attachment and aversion. * The ultimate goal is the attainment of pure consciousness, liberation from the cycle of birth and death, and the experience of eternal, real, and inexhaustible happiness. * The text stresses the importance of personal conduct and practice over mere preaching. * Jainism, therefore, is presented as a culture that illuminates the path of welfare for all sentient beings.

In essence, "Mahavrato ka Yuganukul Parivartan" argues that while the core principles of Jain vows are eternal, their practical application needs to be understood and adapted in light of the evolving nature of human beings across different eras. The complexity and potential for deviation in the present age necessitate a deeper understanding and stricter adherence to practices that support the full observance of the Mahavratas.