Sadhu Rahe Tin Visho Se Savdhan - Book Summary

Here's a comprehensive summary in English of the Jain text "Sadhu Rahe Tin Visho Se Savdhan" by Hastimal Acharya:

This text, drawing inspiration from the Dashavaikalik Sutra, emphasizes the crucial need for Jain monks (sadhus) and nuns (sadhvis) to remain vigilant and guarded against three specific "poisons" that can hinder or destroy their spiritual practice and vows. These three poisons are identified as:

Vibhoosha (Adornment/Decor): This refers to the beautification of the body and clothing. The text strongly advises against any form of adornment, including washing clothes for aesthetic reasons, styling hair, trimming nails, or wearing attractive or colorful attire. Such practices attract worldly desires, can lead to frivolous interactions with the opposite sex, cause mental agitation, and ultimately deviate a practitioner from their path. The author argues that even basic hygiene should not be done with an eye for beauty, and practices forbidden to householders (like using oils, soaps, cosmetics) are even more egregious for monks. The text cites scriptures stating that someone who is detached from sexual pleasure has no need for adornment, as it is the "decoration of the sensualists" and a "blemish for the renouncer." Vibhoosha fosters a sense of self-importance, attachment to the body, and obstructs the path to a good destiny. The text contrasts the outward show of some ascetics with the true essence of prabhavana (influence), which stems from renunciation, austerities, and scholarship, citing Mahatma Gandhi's impact despite his simple attire. The text also lists six reasons for the downfall of ascetics, including personal adornment and engaging in pleasant conversations.
Stri-Sansarg (Association with Women): This highlights the danger of interaction with the opposite sex for monks and nuns. The text stresses that just as association with women is detrimental to male celibates, so is association with men for female celibates. To protect their vows of celibacy (brahmacharya), monks are advised to avoid living in houses with women, sitting with them, engaging in lengthy conversations, looking at them with passionate eyes, discussing their beauty or attire, listening to suggestive words, or recalling past interactions. While necessary interactions for religious discourse are permitted, excessive or informal engagement is discouraged. The text likens a celibate's constant fear of women to a chick's fear of a cat, urging them to avert their gaze immediately if it falls upon an attractive woman or an embellished image. Even interacting with elderly women should be avoided if it leads to attraction or attachment. The text acknowledges the desire to awaken a disciple's inner strength but insists on external rules as safeguards, especially for those with weaker mental fortitude. It emphasizes that even those who have conquered their senses can be unsettled by women, citing examples of great renunciates who were swayed. Therefore, monks are advised to avoid places with a volatile atmosphere or where arguments and constant coming and going of women are observed. The ideal is a solitary, undisturbed sleeping place. The text expresses concern about the challenges of maintaining this ideal in modern times, where monastic dwellings are often located in densely populated areas, with open living spaces of householders nearby. It warns against unnecessary prolonged stays of women in monasteries, even for the purpose of religious instruction, as it can lead to distraction. While educating women is important, monks must be careful not to be negatively influenced in return. Essential teachings should be delivered during public discourses, and personal or private instruction should be avoided.
Praneet Ras Bhojan (Tastefully Prepared Foods/Refined Foods): This refers to consuming food for the sake of taste rather than for sustenance. Jain monks are meant to eat for six reasons: to alleviate hunger, for service, to purify their path (eharia shuddhi), to maintain their vows, to sustain their life, and for spiritual contemplation. The text criticizes eating for taste, strength, or appearance. It advises eating simple, less flavorful food, comparing it to oil for a chariot's hub or medicine for a wound, not to stimulate the senses or lead to desires. The text warns against consuming enriched foods (vigay) like milk, yogurt, ghee, or oil repeatedly, especially during austerities, labelling those who do so as "sinful ascetics." It discourages young monks from eating before prescribed times and emphasizes observing fasts on holy days. The importance of balanced eating for spiritual practice is highlighted, referencing the Vedic saying that "Yoga that removes suffering is achieved by one who has regulated eating and living." The text explains that the craving for worldly pleasures is often fueled by imbalanced or stimulating diets. Foods like milk, curd, and ghee are considered "vigay" (foods that increase desires) and those like honey, alcohol, and meat are "mahāvigay" (greatly desire-increasing). The text extols the virtues of monks who eat sparsely, dry foods, and tasteless foods, which lead to a calm and peaceful life, with a pure heart and subdued emotions. It emphasizes that stimulating foods only further inflame the fire of desire. The text quotes a verse from the Niti Shatak by Bhartrihari, who, after realizing the futility of worldly pleasures and sensual attachments, renounced them and turned towards a path of asceticism, focusing on regulated eating and living. The text cites the fifth vow of celibacy, which prohibits refined foods like milk, curd, ghee, butter, jaggery, oil, sugar, honey, wine, and meat. It also states that even otherwise acceptable foods should not be consumed in excess, daily, or in large quantities of vegetables. The text concludes by stating that for monks to maintain their spiritual radiance (brahma teja), they must strictly control their diet and lifestyle, as even celestial beings are said to pay homage to ascetics who eat sparingly and have conquered their senses.

In essence, the book serves as a strong cautionary guide for Jain ascetics, urging them to maintain unwavering discipline and detachment from worldly indulgences to safeguard their spiritual journey and attain liberation.