Panchashak Prakaran Gujarati Bhavanuvad

Based on the provided Gujarati text, here's a comprehensive summary in English of the "Panchashak Prakaran Gujarati Bhavanuvad" by Dharmratnavijay:

Title: Panchashak Prakaran Gujarati Bhavanuvad (Translation of Panchashak Prakaran into Gujarati)

Author: Muni Dharmratnavijay Ganini (as the editor and translator)

Original Text Authorship:

• Original Text (Panchashak Prakaran): Acharya Shri Haribhadrasuri Maharaj
• Commentary (Tika): Acharya Shri Yashobhadrasuri Maharaj

Publisher: Manav Kalyan Sansthan, Ahmedabad

Source of Text: The publication is based on a rare ancient palm-leaf manuscript of the commentary found in Jaisalmer.

Key Features of the Publication:

• This is the first-ever translation of the Panchashak Prakaran into simple Gujarati.
• The translation is based on research and editing done by Muni Dharmratnavijay Ganini under the guidance of Acharya Shri Vijay Kirtiyash Surishwarji Maharaj and Acharya Shri Vijay Bodhiratnasurishwarji Maharaj.
• The book includes the original Sanskrit/Prakrit verses, their Sanskrit shadow text, the meaning of the verses, and the commentary's meaning.
• A learned Sadhviji Bhagwant (who wished to remain anonymous) performed the translation, which was then refined and corrected by Muni Dharmratnavijay Ganini.

Content and Subject Matter: The Panchashak Prakaran, as indicated by the detailed table of contents (Anukramanika) from pages 6-25, is a comprehensive Jain text that delves into various aspects of Jain religious practice for both ascetics (Sadhus) and lay followers (Shravaks). The book is structured into ten distinct "Panchashak" (sections, each generally containing around 50 verses or topics), covering the following major areas:

1. Shravak Dharm Vidhi Panchashak (Pages 4-23): This section details the code of conduct for lay Jains (Shravaks). It covers:

   • Introduction to Dharma, its nature and fruits.
   • Definition and significance of a Shravak.
   • The nature and fruits of Right Faith (Samyaktva) and its signs.
   • Detailed explanation of the five minor vows (Anuvratas):
     • The vow of abstaining from gross violence (Sthulaprāṇātipāta viramaṇa).
     • The vow of abstaining from gross falsehood (Sthūla mr̥ṣāvāda viramaṇa).
     • The vow of abstaining from gross theft (Sthūla adattādāna viramaṇa).
     • The vow of marital fidelity (Svadārā santōṣa parastrīgāmana viramaṇa).
     • The vow of limiting possessions (Parigraha parimāṇa vr̥ata).
   • Explanation of the three supplementary vows (Gunavratas):
     • The vow of limiting the cardinal directions (Digparimāṇa vr̥ata).
     • The vow of limiting the enjoyment of objects (Bhōgōpabhōga parimāṇa vr̥ata).
     • The vow of abstaining from unnecessary sinful activities (Anarthadaṇḍa viramaṇa).
   • Explanation of the three disciplinary vows (Shikshavratas):
     • The vow of Samayika (equanimity).
     • The vow of Deshavakashika (limited observance of vows).
     • The vow of Paushadha (fasting).
     • The vow of Athithi Samvibhakta (offering to guests/monks).
   • Reasons for abandoning the 'Atichāras' (minor lapses).
   • Topics related to Right Faith and vows, including protective measures and signs of downfall.
   • Daily duties of a Shravak, including morning rituals, temple worship, and evening rituals.
   • Discussion on abstaining from sensual activities, contemplation of tattvas (principles), and their fruits.

2. Jina Diksha Vidhi Panchashak (Pages 23-48): This section describes the ritual of initiation (Diksha) for ascetics. It covers:

   • The process and nature of initiation.
   • Eligibility criteria and qualifications for initiation.
   • The signs of attachment to initiation.
   • Disapproval of worldly activities.
   • The characteristics of a good guru (preceptor).
   • Invocation of celestial beings and mental visualization of the Samavasarana (divine assembly).
   • The establishment of the universal guru (Tirthankara) and the setup of the twelve assemblies, animals, and divine vehicles.
   • The arrival of the initiate, the explanation of the ritual, understanding auspicious/inauspicious signs through flower offerings and speech, acceptance of the four refuges, bestowing of Right Faith, praise, and the disciple's self-surrender to the guru with pure intentions.
   • The glory of self-surrender to the guru as the seed of excellent charity.
   • The absence of fault for a guru following Jain teachings.
   • Guidance to the disciple on charity and other duties.
   • Characteristics of a suitable guru and disciple.
   • Praise for those who accept initiation properly.
   • The duties of the initiated.
   • The signs of proper initiation.
   • How to increase virtues.
   • How to foster love for fellow monks (Sādharmika).
   • How to increase spiritual knowledge (Bodhi).
   • How to increase devotion to the guru.
   • The ultimate fruits of these practices.
   • Considerations before taking initiation and abandoning stubbornness.

3. Chaitya-vandan Vidhi Panchashak (Pages 48-70): This section details the ritual of worship and salutation to the Jina (Chaitya-vandan). It covers:

   • Three types of Chaitya-vandan based on ritual purity and posture.
   • Three types of Chaitya-vandan based on the state of the soul (Apunarbhandhaka, etc.).
   • The characteristics of an Apunarbhandhaka (one who does not seek worldly benefits).
   • The signs of a Right-Faith person (Samyag-drashti).
   • The nature of partial (Deshavirata) and complete (Sarvavirata) vows.
   • Officials (adhikaris) for performing true (Bhava) worship.
   • The distinction between material (Dravya) and spiritual (Bhava) worship.
   • The significance of correct time, ritual, and mental application.
   • The great benefit of performing rituals with utmost respect.
   • The characteristic of inquisitive worship leading to spiritual knowledge.
   • The process of pure worship for souls like Apunarbhandhaka.
   • The three types of 'Karana' (actions or stages of spiritual development).
   • The fruit of Bhava-Chaitya-vandan leading to liberation.
   • The idea that mere salutation does not lead to liberation.
   • Discussion on pure vs. impure salutations with examples.
   • The specificities of Jain salutations compared to worldly ones.
   • The auspiciousness of true salutation for embodied beings.
   • The importance of effort and overcoming laziness in rituals through examples.

4. Puja Vidhi Panchashak (Pages 70-104): This section details the rituals of worship (Puja). It covers:

   • The importance of performing Puja.
   • The comparison of Puja to agriculture, yielding many fruits.
   • Performing Puja at a time that does not hinder livelihood.
   • The purpose of exceptional rules in Puja.
   • The benefit of the vow "Jinapuja nitya karvi" (Always perform Jinapuja).
   • Purity of Puja through material (Dravya) and spiritual (Bhava).
   • The cause of auspicious thoughts through respectful worship.
   • The importance of vigilance in rituals (Yatana).
   • Resolving doubts about initiating activities (Arambha) in Puja.
   • The attainment of various merits through Puja.
   • The purpose of using fine materials like fragrant sandalwood, gold, and pearls in Puja, emphasizing the importance of the afterlife.
   • Performing Puja according to one's own wealth.
   • Detailed description of Puja methods.
   • The fruit of respectful worship, using the example of a king.
   • The significance of performing Puja according to prescribed methods.
   • The role of praise and hymns (Stotra) in Puja.
   • The benefit of understanding the meaning of hymns.
   • The destruction of karmic poisons through Chaitya-vandan, described as the ultimate attainment.
   • The importance of 'Pranidhana' (focused intention) after completing Chaitya-vandan, its fruits, and how it is not considered 'Nidan' (worldly desire).
   • The attainment of desired goals through Pranidhana.
   • Eight types of prayers (Bhavanirvedaadi).
   • The eligibility for performing prayers.
   • The reconciliation of Pranidhana being scripturally aligned and not considered Nidan.
   • Addressing doubts about praying for Tirthankarhood.
   • Concluding remarks on contextual descriptions.
   • Resolving doubts about the sin of violence in Puja, using the example of a well.
   • The inherent benefits gained by the worshipper.
   • The foolishness of not engaging in Puja, and the necessity for householders to perform it correctly.
   • The inexhaustible fruit of Puja, illustrated by the example of a drop in water.
   • The significance of even the intention to perform Jinapuja, using the example of a poor woman who attained a divine state through her resolve.
   • Concluding by emphasizing adherence to scripture.

5. Pratyakhyana Vidhi Panchashak (Pages 104-125): This section details the ritual of renunciation or abstention (Pratyakhyana). It covers:

   • The promise to narrate the Pratyakhyana Vidhi.
   • Synonyms for Pratyakhyana and the subject matter.
   • The daily useful rituals like Navkashi (abstaining from food before noon).
   • The prescription of temporal renunciation (Kalapratyakhyana).
   • The seven gateways (Dwaras) for Kalapratyakhyana.
   • The description of rituals for receiving and exceptions (Agāras).
   • The purpose of making exceptions in Pratyakhyana.
   • The futility of Pratyakhyana in the context of Sainthood (Shādupana) and resolving doubts.
   • The fact that Pratyakhyana does not obstruct Samayika (equanimity practice) when taken in stages.
   • The doubt about why there are no Agāras in Sarvavirati Samayika.
   • Samayika is not a matter of desire but a lifelong commitment with no exceptions.
   • The prohibition of Samayika for the unworthy and its exceptions.
   • The fact that Agāras in Navkashi etc. do not obstruct Samayika.
   • The necessity for Samayika to be 'Sagāra' (with conditions).
   • The reason for the four types of Jñapti (announcement) related to food etc.
   • The description of the four types of food (Ashana, Pana, Khadima, Swadima).
   • Pratyakhyana with variations like Tivihaara (renouncing three types of food).
   • The unsuitability of Tivihaara for monks and resolving doubts about it.
   • The description of the ritual of eating for monks.
   • The absence of fault for a Pratyakhyan practitioner in providing food to others.
   • The ability of the Pratyakhyan practitioner to bring food for acharyas etc.
   • Indicating suitable households for alms.
   • Donating food to householders based on their situation and the recipient's state.
   • The importance of continuous adherence (Anubandha Bhava) through proper ritual.
   • The primacy of the Guru's command and the dire consequences of disobeying it.
   • Resolving the doubt about taking Pratyakhyana for non-existent things with the example of a cart.
   • The success of Pratyakhyana for the eligible being.

6. Stavan Vidhi Panchashak (Pages 125-148): This section focuses on the ritual of praise and hymns (Stavan). It covers:

   • The promise to narrate the Stavan Vidhi.
   • The types of Stavan (Dravya Stavan and Bhava Stavan).
   • Dravya Stavan as the cause of attachment (Raga).
   • Resolving the doubt about why performing rituals against one's command is not Dravya Stavan.
   • The principle of proper conduct being in accordance with command.
   • The inadequacy of rituals lacking proper conduct.
   • The cause-and-effect relationship between Bhava Stavan and Dravya Stavan.
   • The description of Dravya Padartha (material substances) with an example.
   • The fruit of secondary Dravya Stavan.
   • Resolving the doubt about why rituals like building temples are considered Dravya Stavan.
   • The insignificance of Dravya Stavan from the perspective of ascetics (Yati).
   • The superiority of ascetic conduct, free from all blemishes.
   • A comparative explanation of Dravya Stavan and Bhava Stavan with examples.
   • The fruit of Dravya Stavan and Bhava Stavan.
   • The description of Bhava Stavan.
   • The fact that only a Bhava Sadhu can perfectly follow commands.
   • The greatness of Bhava Stavan according to other acharyas.
   • The interrelationship between Dravya Stavan and Bhava Stavan.
   • The approval of Dravya Stavan based on scriptural authority.
   • The depiction of honoring and welcoming ascetics as Dravya Stavan.
   • The approval of Dravya Stavan through rituals like offerings in Samavasarana.
   • The non-acceptance of actions detrimental to liberation by ascetics.
   • The necessity of Bhava Stavan for householders without which Dravya Stavan is incomplete.
   • The fact that building temples is permitted by the Lord who prohibits sensual pleasures.
   • The nature of Upachara Vinaya (respectful gestures) as Dravya Stavan towards Tirthankaras.
   • The compatibility of Dravya Stavan for ascetics through the utterance of words like "Purvatiya".
   • The reason for the prohibition of direct Dravya Stavan for ascetics.
   • The justification for Dravya Stavan for householders, using the example of a well.
   • The doubt regarding the prohibition of Dravya Stavan for ascetics, resolved with the example of Vajraswami.
   • The purity of Dravya Stavan when aligned with the intention of following commands.
   • The purpose of pure Dravya Stavan in spreading the Jain faith.
   • The conclusion that Dravya Stavan and Bhava Stavan are interconnected.
   • The importance of performing Dravya Stavan and Bhava Stavan according to one's own capacity and stage.

7. Jina Bhavana Vidhi Panchashak (Pages 148-170): This section details the ritual of constructing a Jain temple (Jina Bhavana). It covers:

   • The promise to describe the Jina Bhavana Vidhi.
   • The fault in a temple being built by an unworthy person.
   • The principle that adherence to Jinavachana (Lord's words) is Dharma.
   • The description of a householder qualified to build a temple.
   • The qualified householder becoming a benefactor of self and others through temple construction.
   • The benefit of auspicious thoughts, using the example of a thief who developed Right Faith.
   • The door-chapters (Dwaragatha) of temple construction ritual.
   • The description of pure land from both material and spiritual perspectives.
   • The faults in constructing a temple in an unsuitable location.
   • The need for purifying the land due to the faultiness of a location with embedded objects.
   • The principle that a religious person should not displease anyone, using the example of Vardhamana Swami.
   • Self-reflection during times of displeasure.
   • The purification of materials like wood and stone.
   • The method for knowing the purity or impurity of materials.
   • The nature of auspicious and inauspicious omens.
   • The remaining rituals related to materials.
   • Not deceiving laborers like masons, but paying them generously.
   • The beautiful results, both worldly and spiritual, of giving more to workers.
   • The chapter on increasing auspicious thoughts.
   • The essence of Dharma being 'Jayana' (vigilance or carefulness).
   • The virtuous person who lives with vigilance.
   • Vigilance as a practice that leads to the cessation of major beginnings like farming.
   • The concept of vigilance in overseeing temple construction.
   • Resolving the doubt about why Rishabhraja displayed arts like sculpture, considering the principle of non-violence.
   • The purification of the art of sculpture as shown by the Lord, using the example of Naga (serpent) protection.
   • The conclusion of the vigilance chapter.
   • The ritual of temple consecration (Pratishtha).
   • The fruit of constructing a temple.
   • The fruit of the contemplation behind Jinabimba Pratishtha.
   • The fruit of contemplating the vision of ascetics.
   • The fruit of contemplating the enlightenment of other beings.
   • The virtuous person who diligently observes character through stable auspicious thoughts.
   • The statement that a worshipper attains liberation in seven or eight lives.

8. Jinabimba Pratishtha Vidhi Panchashak (Pages 170-190): This section details the ritual of consecrating an idol of the Jina (Jinabimba Pratishtha). It covers:

   • Mangala (auspicious invocation) and the promise to narrate the Jinabimba Pratishtha Vidhi.
   • The narrative of the process of making a Jinabimba.
   • The ritual of remunerating a flawed sculptor.
   • The great sin of consuming temple property when determining remuneration.
   • The principle of not engaging in activities that bring inauspicious results to oneself or others.
   • The absence of fault when acting according to commands, even if things go contrary.
   • The reason for pure intentions even when things turn out contrary to commands, emphasizing adherence to divine commands.
   • Reprimanding those who act contrary to divine commands without considering consequences.
   • The importance of acting according to pure intentions.
   • The ritual of admitting the Jinabimba into the temple at an auspicious moment.
   • The description of purification of the site and accompanying duties like welcoming.
   • The necessity of worshipping all direction-guardians and guardian deities during Pratishtha.
   • The purpose of worshipping non-ascetic deities.
   • The discussion of Adhivasana (consecration ritual).
   • The placement of sacred pots and auspicious lamps near the idol.
   • The anointment with sandalwood etc. on the day of Adhivasana.
   • The ritual of four women performing 'Ponkhana' (a ritual of blessing) with beautiful garments.
   • The auspiciousness of wearing beautiful clothes.
   • The worldly fruit of Ponkhana.
   • The description of the second method of Adhivasana.
   • The reason for performing excellent worship during Pratishtha.
   • The procedure after performing worship.
   • The ritual after Pratishtha.
   • Chanting auspicious verses with analogies to Siddhādis (liberated souls) and Mount Meru.
   • The fact that auspicious verses are only a cause of good fortune.
   • Differing opinions on auspicious verses.
   • The obligation of congregational worship (Sangha Puja) according to one's capacity after Pratishtha.
   • The fact that the Sangha is worthy of salutation, as supported by scripture.
   • The worship of a virtuous person as the worship of the entire Sangha.
   • The praise for Sangha Puja.
   • The importance of Sangha Puja.
   • The conclusion of the Sangha Puja section.
   • The special respect to be shown to relatives and fellow Jains.
   • The necessity of performing the Ashtālikotsava festival after Pratishtha.

9. Jina Yatra Vidhan Panchashak (Pages 190-208): This section details the ritual of procession (Yatra) of the Jina idol. It covers:

   • Mangala and the promise to narrate the Jina Yatra Vidhi.
   • Right Faith as the primary cause of liberation, and its eight practices.
   • The purpose of the eight practices like being doubt-free.
   • The literal meaning of Jina Yatra.
   • The description of the pathway of Jina Yatra.
   • The exemplary role of Tirthankaras in the practice of charity.
   • The provision for Tapas (austerities) like Ekāsana (eating once a day).
   • The importance of adorning oneself with supreme beauty, like Indra.
   • The description of appropriate singing and music.
   • The role of praise and hymns.
   • The role of spectacles and other performances.
   • The description of the ritual as mentioned in the scripture.
   • The benefits of requesting the king's approval.
   • The benefits of visiting royal families.
   • The method of preaching to the king.
   • The detailed description of the preaching method.
   • The duties of householders when an Acharya is not present.
   • The method of giving charity to butchers etc. who follow the rules, and its benefits.
   • The praise for the Jain Shasan (order/teachings) as the cause of Right Faith.
   • The procedure when Acharyas and householders are incapable.
   • The importance of honoring former great souls and recognizing one's own limitations.
   • The fruit of honoring former great souls.
   • The conclusion of the description of charity.
   • The nature and fruit of the Panchakalyanakas (five auspicious events in a Tirthankara's life).
   • How Indra and other deities celebrate Kalyānakas through Jina Yatra, bathing, etc.
   • The recommendation that humans should also celebrate Kalyānakas through Jina Yatra.
   • The five Kalyānakas of Lord Mahavardhamana Swami.
   • Knowing and worshiping the five Kalyānakas of Tirthankaras like Lord Adinath.
   • The benefits of performing Jina Yatra on Kalyānak days.
   • The fruit obtained through pure adherence to the path.
   • The reason why the actions of a path-following soul are free from negative consequences.
   • The prescription of special actions on Kalyānak days.
   • The great fruit of celebrating festivals on Kalyānak days.
   • The importance of imitating noble people.
   • The prescription of celebrating festivals as described in the scripture.
   • The faults in not celebrating festivals.
   • The prohibition of celebrating festivals based on popular customs, disregarding Jain commands.
   • The act of celebrating festivals from a worldly perspective as a great offense against the Lord.
   • General instruction.
   • The prescription of performing Yatra according to Jinagamas (Jain scriptures).

10. Upasaka Pratima Panchashak (Pages 224-278): This section describes the vows and stages of spiritual development for lay Jains (Upasaka Pratima). It covers:

    • Mangala and the promise to narrate the Shravak Pratima.
    • The names of the eleven Pratimas (vow levels) of a Shravak, starting from Darshan (Right Faith).
    • The description of the Darshan Pratima and the characteristics of one who accepts it.
    • The contemplation of the meaning of the word 'Pratima' (idol or stage).
    • The reasoning that the word 'Pratima' applies to other stages as well.
    • The contemplation of the nature of Anuvratas (minor vows).
    • The attainment of virtues like listening to Dharma while existing Anuvratas.
    • The meaning of the word 'Samayika' (equanimity).
    • Samayika as the supreme stage of virtue.
    • The absence of faults like mental distraction in Bhava Samayika (spiritual equanimity).
    • The description of the Paushadha Pratima (vow of fasting).
    • The variations of Paushadha.
    • Abstaining from the five Aticharas (minor lapses) of the Paushadha vow.
    • The description of the Kayotsarga Pratima (vow of standing meditation).
    • The conduct of a Kayotsarga Pratima holder on other days.
    • The contemplation of Kayotsarga by a Pratima holder.
    • The description of the sixth Pratima: abstaining from Brahmacharya (celibacy).
    • Methods for maintaining mental stability.
    • The duration of the sixth Pratima is six months.
    • The description of the seventh Pratima: abstaining from Sanchita (collected) food.
    • The description of the eighth Pratima: abstaining from Arambha (beginning of activities).
    • The reason for not engaging in Arambha oneself and the resulting virtue.
    • The description of the ninth Pratima: abstaining from Shrestha (best) things.
    • The description of the tenth Pratima: abstaining from Uddishta (specially prepared food for others).
    • The description of the eleventh Pratima: becoming like a monk (Shramanbhuta).
    • The duration of the eleventh Pratima.
    • The purpose of observing Pratimas, leading to the acceptance of initiation.
    • Considerations regarding the eligibility for initiation.
    • The benefits of initiation after confirming eligibility.
    • The agreement of scripture with the discussed subjects.
    • The definition of the word 'Shramana' (ascetic).
    • The description of righteous initiation without the need for Pratimas due to the sublimation of karmas.
    • The justification for observing Pratimas even if immediate initiation is possible, citing the example of Jainism and other traditions supporting Pratima-based initiation.

11. Sadhu Dharma Vidhi Panchashak (Pages 240-278): This section details the dharma (conduct) of an ascetic (Sadhu). It covers:

    • Mangala and the promise to narrate Sadhu Dharma.
    • The description of a Sadhu.
    • The five types of Sarvavirati Charitra (complete renunciation of conduct).
    • The characteristic of Samayika (equanimity).
    • Samayika should always be accompanied by knowledge and perception.
    • Even those who are not Gitartha (fully knowledgeable in scriptures) attain knowledge and perception through adherence to the guru.
    • The description of Sadhu Dharma.
    • The attainment of auspicious rituals even by those who are not Gitartha, with the help of a good companion (Sandhani).
    • The significance of a Sadhu adhering to commands, with the explanation of the 'Agama' (scripture).
    • The importance of not leaving the Guru's abode (Gurukul), as it is the highest Jain command.
    • Leaving the Gurukul constitutes a violation of Jinagamas.
    • The harm in abandoning Jinagamas, affecting both this world and the next.
    • The benefits of residing in the Gurukul.
    • The perfection of inner disposition through the worship of commands in the Gurukul.
    • The depiction of examples like flowers and brides in the scriptures.
    • The description of ten types of Sadhu Dharma: Forgiveness (Kshama), Gentleness (Maudava), Straightforwardness (Arjava), Purity (Shaucha), Contentment (Santosh), Austerity (Tapa), Self-control (Samyama), Truthfulness (Satya), Purity (Shaucha), and Brahmacharya (celibacy).
    • The absence of increase in virtues and the attainment of faults by abandoning the Gurukul.
    • The benefit of residing in the Gurukul, leading to the gain of numerous virtues.
    • The negation of virtue and attainment of faults by leaving the Gurukul.
    • The division of topics regarding the prohibition of abandoning the Gurukul.
    • The description of solitary wandering (Ekaki Vihara) as mentioned in the Dashavaikalika Sutra.
    • The detailed discussion of the specific subject matter of the Dashavaikalika Sutra.
    • The prohibition of solitary wandering for those who are not Gitartha.
    • The reason why solitary wandering is not permitted for those who are not Gitartha.
    • The clarification of the scripture itself, resolving doubts.
    • The unsuitability of gurus lacking essential qualities.
    • The excellence of those who do not abandon the Gurukul.
    • The description of the virtues of monks who remain in the Gurukul.
    • The explanation of the principles of 'Utsarga' (general rule) and 'Apavada' (exception) for monks.
    • The freedom from material attachments and the qualities of Maya etc. in monks.
    • The fact that only those with pure knowledge and perception possess true conduct.
    • The explanation of the conflict between Nishchaya Naya (ultimate truth) and Vyavahara Naya (conventional truth) concerning the disruption of conduct.
    • The elaboration of Nishchaya Naya.
    • Clarification of options related to the destruction of knowledge etc. in Vyavahara Naya.
    • The characteristic of a Bhava Sadhu (truly ascetic monk).
    • Attainment of liberation through the observance of Sadhu Dharma.

12. Sadhu Samachari Panchashak (Pages 278-301): This section details the conduct and etiquette of ascetics (Sadhu Samachari). It covers:

    • Mangala and the promise to describe Sadhu Samachari, including the ten types starting with Ichhakara.
    • The names of the ten types of Samachari: Ichhakara (asking permission), Michhakara (asking for forgiveness), Tathakara (acting as instructed), Avashyaki (necessary duties), Naishedhiki (abstaining from prohibitions), Aprucchana (asking before acting), Pratipruchana (asking again if needed), Chandana (specific rituals), Nimantrana (invitation), and Upsampada (initiation).
    • The detailed description of each of these ten types of Samachari.
    • The interpretation of the word 'Pratyakhyana' as Dharma and its significance.
    • The explanation of the four types of food (Ashana, Pana, Khadima, Swadima).
    • The reasons for keeping exceptions (Agara) in Pratyakhyana.
    • The fact that Pratyakhyana does not obstruct Samayika.
    • Resolving the doubt about why Samayika has no exceptions while other Pratyakhyanas do.
    • The nature of Samayika as being always in a state of equanimity.
    • The explanation that the time limit for Samayika is not a desire but a safeguard against breaking the vow.
    • The reason for the difference in Samayika duration for different types of ascetics.
    • The importance of knowing the specifics of Samayika.
    • The justification for the concept of 'Avashyaka' (necessary actions) in Samayika.
    • The explanation of the difference between Samayika and other Pratyakhyanas.
    • The justification for the distinction based on the absence of immediate consequences.
    • The description of the "Ichhakara" Samachari.
    • The interpretation of the word 'Tathakara' and its application.
    • The definition of 'Michha Mim Dukhadam' and its significance.
    • The explanation of 'Avashyaki' Samachari, its purity, and its purpose.
    • The description of 'Naishedhiki' Samachari and the reasons for its existence.
    • The interpretation of 'Aprucchana' and 'Pratipruchana' Samachari.
    • The description of 'Chandana' and 'Nimantrana' Samachari.
    • The concept of 'Upsampada' and its various types.
    • The explanation of the ten types of Samachari and their significance.
    • The importance of maintaining adherence to commands and the consequences of violating them.
    • The relationship between actions, intentions, and results.
    • The concept of karma and its binding effects.
    • The contrast between virtuous and non-virtuous ascetics, and the role of knowledge and intention.
    • The importance of a pure intention in all actions.
    • The ultimate goal of liberation and the path to achieve it.

13. Pinda Vidhi Panchashak (Pages 301-347): This section details the rules and etiquette related to alms-begging (Pinda) for ascetics. It covers:

    • Mangala and the promise to describe Pinda Vidhi.
    • The nature of Pinda (alms) and the purpose of receiving it.
    • The twenty-two types of defects in alms-begging (Uddhama, etc.).
    • The thirty-two types of Uddhama doshas (defects in taking alms), with detailed explanations.
    • The sixteen types of Uddhama doshas, including Ādhakarma, Audeshika, Puti, Mishra, Sthapana, Prābhritika, Prāduṣkaraṇa, Krīta, Parivartita, Abhyāhata, Ubhedinna, Mālāpaharana, Ācchedya, Anisṛṣṭa, and Adhyavapūraka.
    • The classification of these defects into Vishuddhikoti (pure) and Avishuddhikoti (impure).
    • The sixteen types of Utpadana doshas (defects in food preparation), including Dhātrī, Dūtī, Nimitta, Ājīva, Vaṇīpaka, Cikitsā, Krodha, Māna, Māyā, Lobha, Sanskṛta, Baddha, Adhyavāsa, Pūrṇa, Āhārasambandha, and Bhaktaparigraha.
    • The ten types of Eshaṇā doshas (defects in receiving alms), including Śaṅkita, Prakṣipta, Nikṣipta, Pihita, Saṁhr̥ta, Dāyaka, Miśrita, Aparināta, Lipta, and Chardita.
    • The detailed explanation of each of these defects.
    • The reasons for defects in alms.
    • The definition of 'Pinda' (alms) and its relevance to ascetics.
    • The principles of obtaining pure alms through knowledge of defects.
    • The reasons for avoiding impure alms.
    • The distinction between pure and impure alms.
    • The concept of 'Āhārasambandha' (relationship with food) and its implications.
    • The ten types of Samachari (conduct) related to alms.

14. Shilanga Vidhi Panchashak (Pages 347-404): This section details the 'Shilanga' (virtues or limbs of conduct) for ascetics. It covers:

    • The promise to describe Shilanga Vidhi.
    • The concept of 18,000 Shilangas for ascetics.
    • The generation of 18,000 Shilangas through the combination of Yoga, Karana, Sangya, Indriya, Bhumi, and Sadhu Dharma.
    • The intricate derivations of these 18,000 Shilangas.
    • The underlying principle behind these numerous Shilangas.
    • Detailed explanation of the 18,000 Shilangas.
    • The example of a householder's commitment to perform actions.
    • The significance of associating with virtuous people and serving them.
    • The importance of adhering to commands.
    • The consequences of disobeying commands, leading to ruin in both worlds.
    • The virtue of equanimity (Samabhava) in all situations.
    • The explanation of how Samabhava leads to the cessation of karma and the attainment of virtue.
    • The reasoning behind the necessity of cultivating virtues, as they are the foundation of spiritual progress.
    • The example of the ascetic's firm resolve, even when facing adversity.
    • The illustration of a mother saving her child from a snake, signifying the importance of righteous action in critical situations.
    • The concept that actions performed with pure intention, even if seemingly small, yield great results.
    • The explanation that true asceticism is not merely external but stems from inner purity and conviction.
    • The consequences of actions based on true intentions versus those performed without them.
    • The comparison of the steadfastness of an ascetic to the unwavering nature of the earth.
    • The principle that virtuous conduct, even if difficult, leads to the destruction of karma.
    • The importance of following the path prescribed by the Tirthankaras.
    • The emphasis on the inner disposition (Bhava) over mere external actions.
    • The final conclusion that all these virtues and practices are aimed at achieving liberation.

15. Alochana Vidhi Panchashak (Pages 347-404): This section focuses on the ritual of confession or repentance (Alochana) for ascetics. It covers:

    • Mangala and the promise to describe the Alochana Vidhi.
    • The meaning of Alochana.
    • The benefits of performing Alochana.
    • The significance of Alochana being accompanied by repentance.
    • The futility of Alochana performed without proper ritual.
    • The explanation of Alochana with the correct intention.
    • The importance of the time for performing Alochana.
    • The reasons for performing Alochana during specific periods (like Chaumasi).
    • The qualifications of the person who performs Alochana (the Acharya).
    • The process of Alochana.
    • The reasons for performing Alochana in the presence of auspicious substances.
    • The types of defects (Atichara) that require Alochana, categorized into minor (Sukshma) and gross (Badha).
    • The classification of these Aticharas into five categories: Jnanachara, Darshanachara, Charitrachara, Tapachara, and Viryachara.
    • The specific examples of Aticharas within each category.
    • The consequences of not performing Alochana correctly.
    • The importance of sincere repentance and confessing to the guru.
    • The interpretation of the word 'Michha Mim Dukhadam' and its significance.
    • The process of purification through Alochana.
    • The emphasis on performing Alochana with pure intention and according to the scriptures.
    • The ultimate fruit of Alochana leading to liberation.
    • The necessity of correct intention and adherence to rules.
    • The example of a patient seeking a doctor for treatment, relating to the necessity of proper confession.
    • The concept of identifying and confessing faults, understanding their consequences, and seeking appropriate penance.
    • The role of the guru in guiding the process of Alochana.
    • The ultimate aim of Alochana in purifying the soul and progressing towards liberation.

16. Prayschitta Vidhi Panchashak (Pages 347-404): This section details the ritual of penance or atonement (Prayschitta) for ascetics. It covers:

    • Mangala and the promise to describe Prayschitta Vidhi.
    • The ten types of Prayschitta: Alochana, Pratikramana, Mishra, Viveka, Viyutsarga, Tapa, Cheda, Moola, Anavasthāpya, and Pārāchika.
    • The literal meaning of Prayschitta derived from 'papa' (sin) and 'chitti' (destruction) or 'praya' (great effort) and 'chitta' (mind), meaning destruction of sin or cleansing of the mind.
    • The explanation that Prayschitta is a scripturally ordained ritual that purifies the mind.
    • The conditions for a monk to be eligible for Prayschitta, emphasizing the need for righteousness, adherence to commands, and the presence of virtues.
    • The necessity of understanding the consequences of errors and seeking the guru's guidance.
    • The concept that Prayschitta is effective when performed with sincerity and according to the scriptures.
    • The explanation of how Prayschitta, when performed correctly, purifies the soul and leads to spiritual progress.
    • The contrast between Prayschitta for righteous and unrighteous actions.
    • The importance of intention and sincerity in performing Prayschitta.
    • The resolution of doubts about the efficacy of Prayschitta, emphasizing its scriptural basis.
    • The classification of offenses and the corresponding Prayschitta, relating them to the levels of spiritual development (Gunsthan).
    • The distinction between minor lapses (Atichara) and grave offenses.
    • The explanation of the process of Prayschitta, including confession, repentance, and penance.
    • The role of the guru in guiding the Prayschitta process.
    • The ultimate aim of Prayschitta in purifying the soul and moving towards liberation.
    • The comparison of material penance (Dravya Prayschitta) with spiritual penance (Bhava Prayschitta).
    • The idea that true penance lies in purifying the mind and adhering to the scriptures.
    • The ultimate goal of removing karmic bondage and attaining spiritual purity.

17. Sthita Asthita Kalpa Panchashak (Pages 347-404): This section describes the 'Kalpa' (rules or practices) related to the ascetic's lifestyle, differentiating between 'Sthita' (fixed) and 'Asthita' (flexible) norms. It covers:

    • Mangala and the promise to describe Sthita-Ashthita Kalpa.
    • The derivation of 18,000 Shilangas (virtues) related to these Kalpas.
    • The explanation of how these Shilangas are formed.
    • The significance of observing virtues for spiritual progress.
    • The distinction between Sthita Kalpa and Ashthita Kalpa.
    • The characteristics of Sthita Kalpa, emphasizing adherence to rules and practices, especially for ascetics of the first and last Tirthankaras.
    • The characteristics of Ashthita Kalpa, particularly for ascetics of the middle Tirthankaras.
    • The difference in practices based on the type of Tirthankara and the ascetic's stage.
    • The illustration of the three types of medicine to explain the concept of Sthita Kalpa.
    • The explanation of how these practices are beneficial and lead to the destruction of karma.
    • The analogy of different types of medicine for different ailments to explain the varied nature of these practices.
    • The reasoning behind the flexibility in applying these rules based on circumstances and the disciple's capacity.
    • The importance of adherence to the Guru's guidance.
    • The concept of 'Bhava' (inner disposition) being crucial in the practice of these rules.
    • The explanation of different types of ascetics and their respective practices.
    • The significance of constant practice and the role of intention.
    • The ultimate goal of these practices in achieving spiritual purification and liberation.

18. Bhikshu Pratima Panchashak (Pages 404-428): This section details the 'Bhikshu Pratimas' (ascetic stages or vows) for ascetics. It covers:

    • Mangala and the promise to describe Bhikshu Pratimas.
    • The number of twelve Bhikshu Pratimas as prescribed by the Jinas.
    • The description of each of the twelve Pratimas, detailing the specific vows and practices.
    • The characteristics of an ascetic who adheres to these Pratimas.
    • The importance of the ascetic's internal disposition (Bhava) in observing these vows.
    • The gradual progression through these stages of practice.
    • The ultimate goal of attaining spiritual perfection through these Pratimas.
    • The detailed explanation of each Pratima, including the duration and specific rules.
    • The significance of each stage in the spiritual journey.
    • The comparison of practices for ascetics of different Tirthankaras.
    • The explanation of the underlying principles and reasoning behind these practices.
    • The importance of following the scriptures and the guru's guidance.
    • The concept of 'Jayana' (vigilance) in all aspects of ascetic life.
    • The benefits of practicing these virtues, leading to spiritual progress and ultimately liberation.
    • The consequences of not adhering to the prescribed conduct.
    • The emphasis on inner disposition and intention in the practice of these virtues.

19. Sadhu Dharma Vidhi Panchashak (Pages 240-278): (Note: This section appears to have been partially presented earlier in the text under "Pancha Ashak" titles but is formally listed as the 19th Panchashak here.) This section revisits and elaborates on the conduct of ascetics (Sadhu Dharma). It covers:

    • Mangala and the promise to describe Sadhu Dharma.
    • The definition of a Sadhu as one possessing Charitra (conduct).
    • The five types of Sarvavirati Charitra (complete renunciation).
    • The importance of adhering to commands, distinguishing between Gitartha (fully knowledgeable) and Agitartha (less knowledgeable) ascetics.
    • The virtues essential for an ascetic, such as patience, gentleness, forgiveness, truthfulness, purity, austerity, self-control, and Brahmacharya.
    • The significance of residing in the Gurukul and the benefits derived from it.
    • The negative consequences of abandoning the Gurukul.
    • The explanation of Utsarga (general rule) and Apavada (exception) in ascetic conduct.
    • The importance of adhering to commands and the potential pitfalls of deviating from them.
    • The illustration of these principles through various examples and analogies.
    • The ultimate goal of Sadhu Dharma in achieving liberation.

20. Tapa Vidhi Panchashak (Pages 404-439): This section focuses on the rituals of austerities (Tapa) for ascetics. It covers:

    • Mangala and the promise to describe Tapa Vidhi.
    • The classification of Tapa into external (Bahya) and internal (Abhyantara) categories.
    • The six types of external Tapa: Anashana (fasting), Unodari (eating less), Vrittisankshkepa (limiting activities related to sustenance), Rasatyaga (renouncing tastes), Kayaklesha (body-related austerities), and Sanlinata (restraint).
    • The detailed explanation of each external Tapa, including their variations and merits.
    • The six types of internal Tapa: Prayschitta (penance), Vinaya (humility), Vaiyavrittya (service), Svādhyāya (study), Dhyāna (meditation), and Vyutsarga (non-attachment).
    • The detailed explanation of each internal Tapa.
    • The significance of these Tpas in purifying the soul and progressing towards liberation.
    • The comparison of Tapa with external examples like medicine.
    • The concept of 'Bhava' (intention) in Tapa, emphasizing its importance over mere external observance.
    • The explanation of different types of Tapa associated with Tirthankaras, such as Tirthankara Nirgamana Tapa, Jnānotsarga Tapa, etc.
    • The description of Chandrayana Tapa and its two forms.
    • The mention of various other Tpas like Rohini, Amba, Mandapushpika, Sarvasampada, etc.
    • The benefits of Tapa in purifying the soul and attaining spiritual goals.
    • The importance of performing Tapa with proper intention and according to scriptures.
    • The explanation of how Tapa leads to the destruction of karma and ultimately liberation.

Overall Significance: The "Panchashak Prakaran" is a foundational text in Jainism, providing a structured and comprehensive guide to the practical aspects of Jainism. The Gujarati translation aims to make these teachings accessible to a wider audience, facilitating a deeper understanding and practice of Dharma for both laypeople and ascetics. The text emphasizes the importance of correct understanding, diligent practice, adherence to the guru's guidance, and the ultimate goal of liberation.