Shatpadi Prashnottar Paddhati Me Pratipadit Jainachar - Book Summary

This document is a summary of the book "Shatpadi Prashnottar Paddhati me Pratipadit Jainachar" by Rupendrakumar Pagariya, published by Z_Parshvanath_Vidyapith_Swarna_Jayanti_Granth_012051.pdf. The book focuses on Jain practices and principles as expounded in the ancient text "Shatpadi Prashnottar Paddhati," a work from the Jain Shvetambar Anchal Gacch tradition.

Here's a breakdown of the key information presented:

About the Text "Shatpadi Prashnottar Paddhati":

Content: It is an ancient text that aims to prove the practices (Samachari) and accepted principles of the Anchal Gacch according to Jain scriptures.
Creation Time: Written in Vikram Samvat (V.S.) 1294.
Manuscripts: Four palm-leaf manuscripts and several paper manuscripts are available. One palm-leaf manuscript from the Patan Jain Gyan Bhandar is dated V.S. 1306.
Significance: The author, Rupendrakumar Pagariya, used one of these Patan manuscripts for his revision and editing.

Three Editions of "Shatpadika":

First Edition (Brihat Shatpadika):
- Author: Acharya Dharmaghoshsuriji.
- Creation Time: V.S. 1263.
- Language: Prakrit.
- Availability: Currently unavailable.
Second Edition:
- Author: Acharya Mahendrasingh Suri (successor of Acharya Dharmaghoshsuriji).
- Purpose: To make the text more accessible by simplifying its Prakrit language and complex subject matter into simpler Sanskrit.
- Methodology: Included all questions from Dharmaghoshsuriji's Shatpadi, condensed lengthy questions/answers, and expanded brief but useful sections.
- Size: Composed of 5200 verses.
- Author's Acclaim: Mahendrasingh Suri was a highly learned scholar, memorized many Agamas, and taught without books. He authored many other works.
Third Edition (Laghu Shatpadika):
- Author: Shri Merutungsuri (successor of Mahendraprabh Suri).
- Creation Time: V.S. 1450.
- Content: Took 52 questions from Brihat Shatpadika and added seven new questions.
- Size: Composed of 1570 verses.
- Specific Inclusions: Discusses topics like seventeen types of worship, worship of books, Aarti (lamp ceremony), Malodghatan (opening a shrine), Sadhus' Pratikraman (confession), and other special discussions. It also includes a list of important historical events.

Essence and Introduction to Shatpadi:

Structure: Provides answers to 117 questions with scriptural evidence.
Sources: Quotes from approximately 100 texts, including Agamas, Tikas (commentaries), Bhashyas, Churnis, and Prakaranas.
Lost Texts: Cites from many texts that were available in the author's time but are now lost.
Historical Information: Includes a list of historical events with their dates and mentions 57 beliefs of Jain sects prevalent in the 12th century, offering insights into the social and religious conditions of that era.
Main Themes: Primarily discusses Jinapratima (idols of Tirthankaras), Jinapuja (worship), festivals, the conduct (Achar) of monks and lay devotees, exceptions (Apavad) and general principles (Utsargamarg), all in a question-answer format.
Acceptance: The practices mentioned were also recognized by the Acharyas of Purnimagacch, Sardhpurnimagacch, Agamgacch, Nadolagacch, and Vallabhigacch.

Key Discussions and Views on Practices:

The text discusses various aspects of Jain practice in detail:

1. Views on Idols (Pratima Vishayak Vichar): * Both idols with and without accompaniments (parikar) are worthy of worship. * Draping idols with garments is necessary. * Monks should not install idols. * Worship with lamps, fruits, or seeds is discouraged. * Sacrifices (Bali) should not be offered. * Worship can be done with rice grains (tandula) and leaves. * Idols of Parshvanath should have seven hoods, and Suparshvanath should have five. * General Jinapuja should be performed thrice daily (Trisandhya), but can be adjusted due to circumstances. * Lay devotees should perform Chaitya Vandan (worship of shrines) similar to gods. * Worship should not be done at night. * Both sheltered (nishrakrit) and unsheltered (anishrakrit) shrines are worthy of worship. * Contrasting with Digambara view: While Digambaras believe only unadorned idols are worshipful, the Shatpadikar argues that idols with garments and ornaments are more grand, divine, and attractive, leading to greater happiness and karmic shedding for the devotee. * Monks' role in idol installation: Argues that lay devotees should perform idol installation, not monks, because it involves the use of living water, fire, and plants, which is against monastic conduct. * Worship with living substances: Discourages worship with fruits, lamps, or seeds due to the violence involved. * Night worship and lamps: Prohibits night worship and lighting lamps for worship due to the violence to living beings. * Chaitya Vandan uniformity: Advocates for uniformity in Chaitya Vandan, suggesting following the method described in scriptures like Rajprashniya Sutra and Jivabhigam Sutra. * Lay devotee practices: States that lay devotees do not need to wear a Mukhavastrika (mouth cloth), Rajoharan (broom), or Sthapanacharya (symbol of spiritual preceptor) during religious activities. They can use their upper garment or its border instead of Mukhavastrika and Rajoharan. The Sthapanacharya is not mandated for lay devotees in the Agamas. * Renunciation of False Beliefs: Lay devotees should renounce false beliefs (mithyatva) in three ways, including idol worship of deities, offering sacrifices, etc. * Upadhan and Malaropana: Considers Upadhan (a specific type of austerity) and Malaropana (garlanding) to be against the scriptures and advises against them for both lay devotees and monks. * Pausadh (Fasting): Pausadh should only be observed on festival days like Ashtami (8th lunar day) and Purnima (full moon day). * Samayika (Meditation): Samayika should be for a maximum of two gharis (approx. 48 minutes) and performed only in the morning and evening, not more than twice a day. * Lay devotee's study of scriptures: Allows lay devotees to read relevant portions of Niryuktis, Churnis, and some parts of Sutras. Monks can teach them limited and useful scriptures. * Sadhavasya (Monastic dwelling) entry for women: Women should only offer Vandan (obeisance) while standing in a monk's dwelling; sitting or kneeling is against the scriptures. * Vandan methods: Vandan to idols can be done with just one Khama Saman (a specific prayer). Lay devotees can offer the Dvadasavartarupa Vandan (twelve-turn obeisance) even to ordinary monks. * Penance (Prayaschitta): The idea that only monks are subject to penance is incorrect; lay devotees can also perform penance for their sins.

2. Views on Festival Dates (Parva Tithivishayak Vichar): * Tirthankara Kalyanaks: Celebrations of Tirthankaras' birth, departure from life, initiation, enlightenment, and nirvana are considered against the scriptures. * Ashtahnika Festivals: Ashtahnika festivals in Ashwin and Chaitra months should not be observed. * Samvatsarik Pratikraman: Should be performed 50 days after Ashadhi Purnima. * Chaturmas Vihar: Vihar (monastic wandering) should be on Purnima day, and Purnima should be considered the festival day (Pakshi), not Chaturdashi (14th lunar day). * Secular Panchanga: Secular Panchangas (almanacs) should not be followed as they contain many things contrary to Jain principles. * Adhik Maas (Intercalary Month): Paryushan should be observed on the 5th day of the bright half of Bhadrapada, or in the intercalary month of Paush or Ashadh. In the intercalary month, "Visaparyushan" should be celebrated.

3. Conduct of Monks (Sadhu ke Achar Vishayak - Apavad): * Monk's Staff: A monk is not restricted to using only a bamboo staff; wooden staffs are also acceptable. * Chaitya Vandan Frequency: Monks should perform Chaitya Vandan only on festival days and not necessarily go to the shrine daily. * Dravya Stava (Material Praise): Monks are prohibited from causing or performing material praise (e.g., dramas, songs, dances before idols). * Chaitya Vandan with short stuti: Monks should perform Chaitya Vandan with a short stuti (praise) of three verses, as they are considered impure and unbathed. They should leave the shrine quickly. * Modern compositions: Monks should not recite modern compositions. * Minimum number of monks/nuns: At least two monks or three nuns should travel together. * Use of Pīth, Phalaka: Monks and nuns can use Pīth (seat) and Phalaka (plank) even after Chaturmas. * Monastic dwellings: Monks should not allow songs, dances, or musical performances in their dwellings. Monks and nuns should reside in dwellings with doors. * First Shaving of Nuns: Nuns' first shaving should be done by other nuns, not by monks. * Washing hands/feet: Monks are forbidden from washing their hands and feet. * Meal time: Monks should only eat at the time of receiving alms. * Exceptions to Monastic Conduct: 1. Monks can keep books, pens, ink, and their protective equipment. 2. Can use other pastes if the required Khajan paste is unavailable for their bowls. 3. Can sit with support from walls or planks if necessary. 4. Can reside in other Vasis if a Rishabhakalpana (a specific type of dwelling) is unavailable. 5. Can eat in a Vasi even if it's raining outside. 6. Can give religious discourses in Sutraartha Paurushi. 7. Can read meaning during Sutra Paurushi and Sutra during Artha Paurushi due to circumstances. 8. Can keep essential items like measuring cloth, sandals, pots, needles, scissors, ear cleansers, foot cleaners, etc. 9. Can shorten or lengthen the Masakalpa (vow of one month) due to circumstances. 10. Can wash clothes with rainwater fallen from the roof (nivrodak). 11. Can close and open the door of their residence if necessary. 12. Can greet, converse with, and even stay in the dwelling of a less strict monk (pasatthe) if necessary. 13. Sewing or tying a string to a gourd bowl is not against the scriptures. 14. Can hang clothes on a peg to protect them from mice. 15. Can keep medicines, etc., if necessary. 16. Can send letters or messages due to circumstances. 17. Must perform hair-plucking by Samvatsari. 18. Can consume sweet, oily, and nutritious food on occasion. 19. Can go to any direction for Sthandila (ritualistic posture) if the southwest direction is not favorable. 20. Can accept a multi-piece Rajoharan if a single-piece one is unavailable. 21. Can eat from other plastered bowls besides gourds. 22. Can tie knots to make a bag for alms. 23. Can possess garments with ten types of wear, but cannot use them. 24. Generally, monks cannot teach nuns, but can do so in certain circumstances, including reciting Agamas. 25. Can wear a blanket or shawl if necessary. 26. Can accept alms from non-Jain households if necessary. 27. Can accept fruits, etc., due to illness. 28. Can go for alms in any part of the day, not just the third period. 29. Monks can reside in the same area where nuns reside. 30. Can go to more than one household for alms. 31. Can eat with un-sanctified hands or ladles if necessary. 32. Monks and lay devotees who do not perform austerities on festival days are liable for penance (exceptions for children, elderly, sick). 33. Certain passages in Namotthunam should not be recited. 34. "Hoimangalam" should be recited in the Namokar Mantra, not "havai mangalam," as it is the ancient and pure form. 35. Monks are not restricted to eating only once a day and can eat multiple times if circumstances require.

Other Views Expressed:

The author also presented views on:

The authority of Jin's commands.
Diversity in practices.
Characteristics and examples of virtuous conduct.
Views on the conduct of Haribhadrasuri and Abhaydevasuri.
Opinions on Munichandrasuri and Devsuris.
Views on Upadeshamala.
Analysis of Khartargachch beliefs.
Review of Digambara beliefs.
History of the origin of Anchal Gacch and Brihad Gacch.

These were discussed comparatively and philosophically, with strong scriptural backing from Agamas, Niryuktis, Churnis, Bhashyas, Tikas, and Prakaranas.

Cited Texts:

The Shatpadi quotes from about 100 texts, some of which are now lost but were available during the author's time, such as Pratishthakalpa by Haribhadrasuri, Samyaktvakulak by Vardhamanacharya, etc. Others are available but unpublished, like Vyavaharasutra Churni and Panchakalpa Churni.

Historical Context and Diversity of Practices:

Acharya Mahendrasingh Suri's Time: During his period (V.S. 1237-1309), the idol-worshipping community was divided into 84 Gacchas, each with its own distinct practices and beliefs, leading to debates among Acharyas.
Desire for Peace: Mahendrasingh Suri was distressed by these differences and advocated for adhering to practices that were in accordance with the scriptures to establish peace.
50 Diverse Beliefs: The text details 50 different prevalent beliefs of that era, highlighting variations in:
- Monastic dwelling (Chaitya vs. Vasi).
- Recitation of mantras (Havaimangalam vs. Hoimangalam).
- Methods of Chaitya Vandan (number of phrases).
- Upadhan practices.
- Malaropana practices.
- Recitation of verses in Pratikraman.
- First shaving of nuns.
- Idol bathing rituals (Panchamrita vs. Gandhodaka).
- Practices related to lay devotees (Shikhabandh vs. Kalshabhimantrana).
- Processions of idols with pomp and offerings.
- Phrases used in Pratiznyan (vows).
- Design of idols (single deity vs. multiple deities in a single frame).
- Temple architecture (number of entrances).
- Number of idols in a temple.
- Timing of Paryushan festival.
- Number of Acharyas and Mahattaras in a Gacch.
- Acceptance of certain festival dates.
- Worship of Bhattarka, Kshetrapal, Gotradev, and Shraddha.
- Acceptance of new vs. old clothes for monks.
- Prohibition or allowance of puja during eclipses.
- Frequency of hair-plucking.
- Monks riding in palanquins carried by lay devotees.
- Worship of feet with sandalwood.
- Recitation of Pranidhan Dandak verses.
- Use of Pith and Phalaka.
- Design of Rajoharan tails.
- Binding of Rajoharan.
- Authority of Mahanishith Sutra.
- Wearing camphor on the head.
- Acceptance of Nepalese blankets.
- Monks performing idol worship.
- Worship in Akshasamavasarana.
- Guru-parampara mantras.
- Sprinkling of rice grains during naming ceremonies or marriages.
- Sitting on a cushion.
- Ownership of items placed in the Vedaika (Nandi).
- Sprinkling of rice grains with or without Akshata.
- Offering Bali (offerings) during day or night.
- Group vs. individual pilgrimage.
- Aryas accepting clothes from lay devotees vs. monks.
- Performing Diksha and Pratishtha at night based on Lagna Shuddhi.
- Monks or nuns traveling alone.

Historical Events Mentioned:

Idols at Girnar are considered by both Shvetambaras and Digambaras to be without clothes.
In ancient times, idols of Munisuvrat Bhagwan and Jivant Swami in Vayad were clothed.
Munichandrasuri did not reside in Vasis built for lay devotees.
King Kumarpal organized a pilgrimage in V.S. 1229, which Hemacharyasuri joined. Devsuriji declined to join due to the prohibition in Mahanishith Sutra regarding monks traveling with pilgrimage groups.

History of Brihad Gacch (Vadgacch):

Origin: Started with Sarvadevasuri in Nanak Gaon. His guru was a Chaityavasi. Sarvadevasuri was intelligent and studied Sanskrit, Prakrit, Nyaya, and Agamas. He was ordained under a Banyan tree and his Gacch became known as "Vadgacch."
Expansion: Due to many talented Acharyas, it became known as Brihad Gacch.
Lineage: Mentions descendants like Upadhyay Yashodev, Acharya Jaisingh Suri (who ordained nine scholars), Shantisuri (founder of Pippaliya Gacch), Devendrasuri (founder of Sangam Khediya Gacch), Chandrabhusuri, Shilgun Suri, Padmadev Suri, Bhadreshwar Suri (from whom four branches of Poonamiya Gacch originated), Munichandrasuri, Buddhisagarsuri (founder of Shreemali Gacch), and Malayachandrasuri (founder of Ashapalli Gacch).
Vijayachandroopadhyay: A disciple of Jayachandrasuri, he accepted the Poonamiya Gacch tradition. He refused the Acharya title due to prevailing unscriptural practices like Malaropana, accepting the Upadhyay title instead. He established the Vidhipaksha in V.S. 1169.
Dates: Provides birth, initiation, and death dates for Vijayachandroopadhyay and Jaisingh Suri.
Dharmaghoshsuriji: Provides birth, initiation, Acharya title, and death dates for Dharmaghoshsuriji, the author of the first Shatpadi.

In conclusion, the book "Shatpadi Prashnottar Paddhati me Pratipadit Jainachar" is a significant work for understanding the specific practices and principles of the Anchal Gacch tradition within Jainism. It provides detailed scriptural justifications for their beliefs and practices, offering valuable insights into the historical evolution of Jainism and the diversity of practices prevalent in medieval India. It also highlights the importance of scriptural adherence and the scholarly contributions of various Acharyas.