Samavsaran Prakaran

This is a comprehensive summary of the Jain text "Samavsaran Prakaran" authored by Gyansundar Muni, published by Ratnaprabhakar Gyanpushpmala. The text details the concept and structure of the Samavsaran, the divine assembly where Tirthankaras deliver sermons, and also includes a significant section on social reform in the Godwad region.

I. Introduction and Author:

• The book is presented as part of the "Shri Ratnaprabhakar Gyanpushpmala" series, with Gyansundar Muni as the author.
• The publication is dedicated to "Shrimad Ratnavijay Sadgurus."
• The text acknowledges financial support from Shah Jivraj Mohanlal for its printing.
• The publisher is "Shri Ratnaprabhakar Gyanpushpmala," Office Phalodi (Marwad).
• The book was published in Vir Samvat 2415 / Vikram Samvat 1985.

II. The Samavsaran (Divine Assembly):

The text describes the Samavsaran as a sacred place where Tirthankaras deliver sermons. Key aspects covered include:

• Purpose: The Samavsaran is established where Tirthankaras attain Kevalgyan (omniscience) or in places where religious practice has become lax, to counter false beliefs and promote righteousness.
• Divine Creation: It is created by deities (Devas) and Indra. The text mentions specific types of deities involved in its construction and adornment.
• Structure and Dimensions:
  • Layout: The Samavsaran is described as having three concentric ramparts (gadha/prakot) made of different precious materials: the innermost of gems, the middle of gold, and the outermost of silver.
  • Dimensions: Detailed measurements are provided for the ramparts, gateways, and the overall structure, often in units like Dhanush (bows) and Yojans. The text notes that it can be circular (vrutta) or square (chauras).
  • Elements: It includes beautiful gateways (darvaja), archways (torana), thrones (sinhasan), Ashok trees, banners (dhwaj), and represents the twelve types of assemblies (parishada).
  • Sensory Experience: The Samavsaran is filled with divine music, fragrant flowers, pleasant breezes, and a sense of peace.
• Tirthankara's Presence:
  • Throne and Seating: The Tirthankara sits on a bejeweled throne in the center, on a raised platform.
  • Four Faces/Reflections: While the Tirthankara faces one direction, divine reflections or idols are placed in the other three directions to address the entire assembly without causing any inconvenience or disappointment. This is explained as a divine arrangement for the benefit of all attendees.
  • Attendants: Various deities, including attendants (pratihar), stand guard at the gates.
• The Twelve Assemblies (Parishada): The text lists the various groups that attend the Samavsaran to listen to the Tirthankara's sermon: Munis, Sadhvis, Vaiyamanik Devis, Bhavanapati, Vyantar, Jyotishi Devis, Bhavanapati, Vyantar, Jyotishi Devas, Vaiyamanik Devas, Men and Women (Manushya and Manushyastri), and animals (Tiryan-ch). The seating arrangements for these groups are described.
• The Thirty-Four Attributes (Chattis Atishaya): The text details numerous extraordinary qualities and powers of a Tirthankara that manifest within and around the Samavsaran. These include perfect health, divine fragrance, miraculous speech understood by all beings, the presence of protective deities, the earth becoming even, thorns straightening, favorable seasons, and the absence of calamities like famine or disease.
• The Eight Great Auspicious Symbols (Ashta Mahapratihaarya): These are described as significant external signs associated with a Tirthankara's presence: Ashok tree, celestial shower of flowers, divine sound (Divya Dhwani), pair of chauris (fly-whisks), golden throne, aureole (bhamandal), divine drums (devadundubhi), and three umbrellas (chhatratraya).
• Purpose of the Samavsaran: The divine assembly is a place for disseminating pure knowledge, dispelling ignorance, and guiding beings towards liberation.

III. Social Reform in Godwad Region:

A significant portion of the text is dedicated to describing the social conditions and the reformist activities of Muni Gyansundarji in the Godwad region, particularly in the town of Wali.

• Description of Wali: Wali is portrayed as a prosperous town with good administrative arrangements, a thriving population due to migration, and an agricultural base with ordinary trade. It is adorned with temples, monastic establishments, guesthouses, and gardens.
• Muni Gyansundarji's Influence: The Muni's sermons are described as having a profound impact on the public, fostering religious awareness and enthusiasm. His emphasis is on social reform, encouraging people to become strong by protecting their health and adhering to Jain principles.
• Specific Reforms and Their Impact:
  • Water Vessels: Leading the Mahajans (businessmen) to install covers on water vessels, thus preventing contamination and reducing the sin of harming aquatic life.
  • Post-Death Feasts (Jimvanvar): Many people abandoned the practice of feasting after a death.
  • Carrying Cow Dung: The practice of women of Godwad considering it a matter of pride to collect cow dung was discouraged.
  • Wedding Celebrations: Some women abandoned the practice of dancing in the open with drums and using vulgar language during wedding ceremonies.
  • Veneration of Knowledge: During the recital of the "Rayappaseni Sutra," people offered golden coins, silver, and coconuts in reverence of knowledge.
  • Jayanti Celebrations: The birth anniversary of Acharya Ratnaprabh Suri was celebrated with great enthusiasm, including public gatherings, processions, and worship.
  • Consumption of Milk from Muslims: The practice of buying milk from Muslim vendors was stopped.
  • Wearing Silk: People stopped wearing silk due to the harm caused to silkworms.
• Falguna Attahi and Samavsaran Festival:
  • The Muni encouraged the observance of the "Falguna Attahi" (an eight-day fasting period) as an alternative to the Holi festival, which often involves sinful actions.
  • Smt. Kesarbai sponsored a grand Samavsaran festival, including a Shanti Snatra puja and a communal feast.
  • The festival involved the creation of a detailed replica of the Samavsaran, with representations of its various elements and important Jain acharyas and munis.
  • The event was well-attended, with significant participation from the community and dignitaries.
  • Various individuals and families contributed to the hospitality and smooth running of the event.
• Community Cohesion and Conflict Resolution: The text mentions that there was a dispute in Wali, and the villagers submitted an agreement to Muni Gyansundarji, requesting him to resolve it, indicating his respected position.
• Critique of Social Evils in Godwad: The later part of the book delves into specific societal issues prevalent in the Godwad region, presented with a critical and reformative tone. These include:
  • The "Glory" of Cow Dung: A satirical account of why women in Godwad take pride in collecting cow dung, highlighting the economic "benefits" and perceived status, while also pointing out the negative consequences.
  • Women Dancing at Weddings: Criticizing the practice of women dancing publicly at weddings and being forced by elders.
  • Vulgar Language: Condemning the prevalent use of obscene and vulgar language during weddings, which negatively impacts children.
  • Water Hygiene: Criticizing the practice of contaminating drinking water by placing used utensils in communal water pots, leading to disease and the mistreatment of water.
  • Caste in Food Preparation: The need for hygienic and appropriate food preparation by respected individuals during community meals.
  • Child Health and Neglect: Highlighting the lack of attention to child health and the reliance on superstitions instead of proper care.
  • Child Marriage and Dowry: Criticizing the practice of selling daughters and the rising cost of dowries, leading to unmarried young men.
  • Temple Neglect: Observing that despite the abundance of temples and devotion, the actual upkeep and worship are often neglected due to the focus on wealth.
  • Education: Lamenting the lack of interest in education among the people of Godwad, despite efforts to establish schools and the establishment of the Shri Parshvanath Jain Vidyalaya. The need for a girls' school is emphasized.
  • Untouchability: Mentioning the need to abandon practices related to untouchability.

IV. Conclusion:

• The author expresses his aspiration to provide readers with a clear understanding of the Samavsaran, a topic discussed in various Jain scriptures.
• He acknowledges his own limitations as a "Chhadmastha" (one with sensory knowledge) and requests forgiveness for any errors.
• The book concludes with a prayer for the Tirthankaras to grant liberation to the souls.

In essence, "Samavsaran Prakaran" serves as both a theological treatise on the divine assembly and a socio-cultural critique, urging for reforms in societal practices to align with Jain principles of righteousness, compassion, and well-being.