Sadhna Margno Sakirya Shubharambha Arthat Deshvirti Dharm

This document, titled "Sadhna Margno Sakirya Shubharambha Arthat Deshvirati Dharm" (Active Auspicious Beginning of the Path of Spiritual Practice, meaning the Vow of Partial Restraint Dharma), authored by Sadhvi Shri Swayamprabhashreeji and Kalpalatashreeji, serves as an introductory guide to a foundational aspect of Jain practice: Deshvirati Dharm, also known as the Twelve Vows (Bara Vrata) observed by lay followers (Shravaks and Shravikas).

The central theme is that liberation is attained through self-effort. The text begins by emphasizing that the soul is bound by karma from time immemorial, leading to an illusion of natural attachment to external objects. This illusion stems from ignorance about the soul's true nature and potential. While Samyak Darshan (Right Faith) and Samyak Gnan (Right Knowledge) help remove this ignorance and reveal the soul's true form and powers, they are insufficient for ultimate welfare. Just as possessing knowledge of a currency note doesn't guarantee wealth, true spiritual progress requires the combination of Right Faith, Right Knowledge, and Right Conduct (Samyak Charitra).

Right Conduct, which involves translating knowledge into action, is achieved through active effort. This effort leads to a state of Sarva-virati (complete abstinence), often adopted by ascetics. However, for those who cannot immediately achieve complete abstinence due to limitations in their capacity or spiritual inclination, the text presents Deshvirati (partial abstinence) as a practical path to spiritual upliftment. This is embodied by the Twelve Vows, prescribed by Lord Mahavir for householders.

The document then proceeds to detail and explain each of the Twelve Vows:

1. Sthool Pranatipata Viraman Vrata (Vow to Abstain from Gross Violence): This involves refraining from causing violence to living beings, particularly those with two or more senses. For householders, this means avoiding businesses or activities that directly cause harm to such beings. It also emphasizes carefulness in daily actions to minimize violence and humane treatment of animals. The five transgressions (aticharas) of this vow are: tying, beating, cutting the body, overloading, and withholding food and water.

2. Sthool Mrushavada Viraman Vrata (Vow to Abstain from Gross Falsehood): This vow focuses on refraining from deliberate untruths. While complete abstinence from falsehood is for ascetics, householders must avoid gross forms of untruth. The five transgressions include: giving false advice, revealing secrets, creating false documents, misappropriating deposits, and revealing personal or others' secrets. It also includes avoiding unfair trade practices like short measures or adulteration.

3. Sthool Adattadana Viraman Vrata (Vow to Abstain from Gross Stealing): This vow is about not taking what is not rightfully yours. Householders are advised to abstain from gross forms of stealing, which includes aiding or abetting theft, buying or storing stolen goods, violating legal statutes, engaging in unfair trade practices (short measures, cheating), or passing off inferior goods as superior.

4. Sthool Maithuna Viraman Vrata (Vow to Abstain from Gross Unchastity): While complete celibacy is for ascetics, householders are advised to limit their sensual activities to their own spouse. The five transgressions include: facilitating the marriages of others, keeping a mistress, engaging in illicit relations with other women, unnatural sexual acts, and excessive indulgence in sensual desires.

5. Sthool Parigraha Viraman Vrata (Vow to Abstain from Gross Accumulation/Possession): This vow concerns attachment and excessive accumulation of wealth and possessions. Householders are encouraged to earn and possess only what is necessary for their livelihood and the sustenance of their dependents, acting as guardians rather than owners of wealth. The vow involves regulating ownership of nine categories of possessions, including precious metals, grains, land, houses, vehicles, and servants. The key is to minimize mamata (attachment or possessiveness) towards these items, using them with a witness-consciousness rather than ownership consciousness.

6. Dik-Pariman Viraman Vrata (Vow to Restrain Directions/Space): Recognizing the restless nature of the mind, this vow involves voluntarily limiting one's movement and travel in all directions, including the upper and lower worlds. This includes setting limits on the types and number of vehicles used, thereby exercising control over mental impulses and reducing the scope for sinful actions.

7. Bhogopabhog Viraman Vrata (Vow to Restrain Consumption of Objects): This vow encourages limiting the use of objects that provide pleasure and comfort, whether for mental, verbal, or physical enjoyment.

8. Anarthadanda Viraman Vrata (Vow to Abstain from Useless/Harmful Undertakings): This vow aims to regulate unproductive thoughts and activities that do not concern oneself or are beyond one's reach. It helps in avoiding sinful karma that arises from a lack of self-restraint.

9. Samayika Vrata (Vow of Equanimity/Meditation): This vow involves making an effort to cultivate equanimity in thoughts, words, and deeds. During the practice of Samayika, which lasts for 48 minutes, the practitioner strives to behave like an ascetic, serving as a practical preparation for monastic life.

10. Deshavagasika Vrata (Vow of Temporary/Partial Restraint): This vow involves consciously controlling one's daily personal needs. The practitioner sets daily intentions and reviews their adherence during evening pratikraman (repentance). This includes making conscious choices about food consumption, using limited resources, and practicing discretion in daily activities.

11. Paushadhopavas Vrata (Vow of Observance during Paushadh): This vow involves living a life similar to that of an ascetic for a stipulated period, typically 24 hours (a full day and night), abstaining from all worldly activities and focusing on spiritual practice. This includes fasting and controlling external and internal bodily functions.

12. Atithi Samvibhaga Vrata (Vow of Hospitality/Charity): This vow, following the Paushadh, emphasizes maintaining the spirit of asceticism and charity even after returning to household life. It involves continuing practices like ekasana (eating once) and practicing supatra dan (offering charity to worthy recipients), and maintaining a sense of detachment from worldly pleasures, especially food.

The document concludes by stating that the observance of these Twelve Vows, or Deshvirati Dharm, provides a practical approach for those who have manifested some inner strength (atmavirya). By consciously limiting their activities and practicing mental restraint, individuals can purify their intentions and actions, initiating their spiritual journey. This practice serves as a 'touch' or experimental training for Sarvavirati (complete abstinence), ultimately leading to the attainment of eternal happiness through spiritual accomplishment. The text highlights the scientific and psychological underpinnings of these practices within Jainism.