Shil Vighatak Paribalo - Book Summary

Here's a comprehensive summary of the Jain text "Shil Vighatak Paribalo" by Ramanlal C. Shah, based on the provided pages:

The book "Shil Vighatak Paribalo" (Factors Disrupting Chastity/Integrity) by Ramanlal C. Shah, published by Jintattva Granth, delves into the challenges and pitfalls that can lead individuals, particularly those in religious orders, away from their vows and principles. The core of the text emphasizes that while renunciation (tyag) and self-control (sanyam) are universally revered, the path is arduous and fraught with dangers.

The Ideal vs. Reality of Religious Life:

Reverence for Gurus: Indian tradition places immense value on Gurus, equating them to divine figures like Brahma, Vishnu, and Maheshwar. The author stresses the importance of a Guru's blessings for knowledge, alongside the disciple's humility.
The Danger of Unworthiness: However, the text warns against the significant danger arising when individuals, without true qualification or a genuine calling, assume the guise of a Sadhu (monk/ascetic) or Guru. Such individuals can lead themselves and their followers into ruin.
The Difficult Path of Renunciation: The path of renunciation is described as sharp as a razor's edge. Not all who adopt the outward appearance of a Sadhu, Mahant, Bhikshu, Fakir, or Padre do so out of intense dispassion (vairagya) and conscious choice.
- Circumstances and Compulsion: Many are compelled by circumstances, ignorance, helplessness, or are misled in childhood to adopt this life. Others turn to it due to being orphaned, unable to earn a livelihood, due to inherent eccentricities, or physical disabilities. They may wear the outward dress but lack the true inner conviction of renunciation.
- Superficial Adherence: The text notes that many in ascetic orders are only "materially" (dravya-lingi) so, meaning their adherence is external rather than internal.

Internal and External Challenges:

The Fleeting Nature of Vairagya: While renunciation may arise from understanding the impermanent nature of the world or experiencing profound suffering, sustaining this dispassion throughout life is difficult.
The Power of the Senses: The senses (eyes, nose, tongue, etc.) constantly seek gratification. If their objects are continuously stimulated, even genuine renunciation can fade, leading to a longing for sensual pleasures. This can result in suppressed desires resurfacing with even greater intensity when opportunities arise.
Attachment to the Past and Desires: Even after renouncing worldly possessions like family, wealth, and spouses, suppressed desires can lead to longing for the pleasures associated with them. When the outward appearance prevents gratification, the mind may resort to imagined pleasures, as exemplified by King Nala's brother Pushkar, who established a mental kingdom in the forest.
The "Mine" Mentality: In the present day, some Sadhus, despite renouncing material possessions, exhibit a sense of ownership over public wealth and institutions. The use of the word "mine" even in their language reveals this lingering attachment.
Internal Enemies: Passion and Attachment: Jain philosophy identifies mithyatva (false belief), avirati (non-restraint), kashaya (passions), pramada (carelessness), and ashubha yoga (unwholesome activities) as significant forces that can downfall even powerful individuals. While intellectually one might defend their faults, the inner knowledge of being trapped by desires and passions remains. Desire (vishaya) and passion (kashaya) are identified as major enemies for those living the life of a Sadhu. Conquering them through speech and body is one thing, but overcoming them in the mind is extremely difficult.

Specific Disrupting Factors:

Lokaeshana (Desire for Fame/Popularity): This is highlighted as a major factor leading to the downfall of even great Sadhus. The increased avenues for public recognition today fuel subtle attachment and ego. The desire for praise, growing fame, and the urge to command devotees can lead to competition with other spiritual leaders. While initially driven by compassion and a desire to guide others, the activity can become solely fueled by subtle pride and the desire for recognition. The text warns that once a step of self-control is missed, the fall can be precipitous. Only those with steadfast resolve and inner commitment can avoid the vortex of Lokaeshana.
The Difficulty of True Asceticism: The text reiterates that true asceticism is not easy or cheap. Adhering to the stringent rules of Jain, Buddhist, or Hindu monastic traditions requires constant vigilance.
Causes of Carelessness (Pramada): Excessive contact with householders, flirtatious or casual conversation with the opposite sex, solitary wandering, and carelessness in eating and drinking can lead Sadhus to become careless.
The Three "Garavas" (Pride/Attachment):
- Rasagarava: Attachment to taste.
- Riddhagarava: Pride in spiritual powers or achievements.
- Shatagarava: Attachment to comfort and ease. These three can lead even great souls astray.
Financial Attachments: A tendency to influence householders to spend lavishly on religious activities, then to have a portion of that wealth spent according to their wishes, and eventually to use some of it for personal enjoyment, can lead to the establishment of personal trusts. This creates a sense of ownership over wealth, providing a fallback even if the monastic life is abandoned.
The Allure of External Benefits: Sometimes, even those who initially took vows with pure intentions can be swayed by the honor, good food, and other benefits associated with the monastic life, pushing aside the ideals of renunciation and self-control.
Warning Against Impostors: Ancient scholars and texts have consistently warned against such superficial Sadhus or those who mimic the role. Even when discussing unworthy Sadhus, the authors' underlying concern is to guide them back to worthiness.

The Universality of Challenges and Warnings:

Problems Across Religions: The text acknowledges that spiritual orders in Hinduism, Jainism, Buddhism, Islam, Christianity, and Judaism all face their own set of challenges.
Discretion in Criticism: While Sadhus are highly revered, public criticism of their human weaknesses is generally discouraged. Instead, private counsel from elder Sadhus is considered essential for their well-being. Measures for punishment and atonement exist to prevent corrupt individuals from harming the community.

Householders' Role and Misguided Devotion:

Temptation by Householders: Often, householders themselves tempt and corrupt Sadhus. Their excessive reverence can manifest as misguided care, providing opportunities for unhealthy food or even fulfilling sensual desires, sometimes out of fear of a Sadhu's curse.
Responsibility of Devotees: The text states that the greater the awareness of householders regarding their duties towards Sadhus, the less likely the decline of the monastic community. Even when deeply indebted to a Sadhu, devotees must maintain boundaries and not become agents of their downfall.
Abuse of Confession: In some instances, householders who confess serious sins to Sadhus or priests are then exploited through threats, leading to their subjugation. Women confessing infidelity may even be forced into illicit relationships with the religious figures.

Jain Classification of Unworthy Sadhus:

The text highlights the detailed classifications of unworthy Sadhus provided by ancient Jain scholars, such as Devendrasuri in his "Guruvandan Bhashya." These classifications are crucial for understanding where the path can deviate. The five main categories of avandaniya (unworthy of veneration) are:

Parshvastha (Side-dweller/Externalist): Those who do not reside within the soul or in Dharma, but on the periphery, far from the triple jewels of right faith, right knowledge, and right conduct. This category has sub-types:
- Sarva Parshvastha (Completely External): Those completely devoid of right faith, knowledge, and conduct, merely wearing the guise of a Sadhu and behaving like householders.
- Desha Parshvastha (Partially External): Those who accept food from specific affluent households, solicit specific types of food, crave delicious meals from householder feasts, flatter householders, and boast of their asceticism. They are also described as accepting various types of pind (food) without reason and preferring to accept alms from favored families.
Avasanna (Lethargic/Sluggish): Sadhus who are lax or unenthusiastic in observing their monastic conduct. This category also has sub-types:
- Desha Avasanna (Partially Lethargic): Those who perform rituals like pratikraman (confession/atonement), padilehan (examination of possessions), svadhyay (study), begging, penance, movement, and seating with minimal effort, as if compelled, and with a lack of genuine engagement.
- Sarva Avasanna (Completely Lethargic): Those who use bedding during the rainy season without reason, neglect to examine their bedding, sleep excessively during the day, keep their bedding spread all day, store food to eat later (sthapana bhoji), or accept desirable food from householders to eat later (prabhuttikabhbhoji).
Kushila (Of Bad Conduct): Sadhus with improper conduct, classified into three types:
- Gyan Kushila (Knowledge Deviant): Those who violate the eight types of gnanachar (conduct related to knowledge) and deliberately misinterpret their learned knowledge according to their own opinions.
- Darshan Kushila (Faith Deviant): Those who associate with people harboring doubts, desires, or skepticism (shanka, kanksha, vichikitsa), engage in unnecessary conversation with them, and thus violate the eight types of darshanachar (conduct related to faith).
- Charitra Kushila (Conduct Deviant): Those who mislead devotees with magical powers, astrology, or dream interpretations, perform enchantments, use medicinal herbs, predict physical attributes, try to beautify their bodies, glorify their lineage, and violate conduct in various ways.
Samsakta (Attached/Involved): Sadhus who possess some good qualities but also significant faults. This category has sub-types:
- Sanklishta Samsakta (Deeply Involved): Those who engage in sinful activities like violence, cannot tolerate the virtues of others, indulge in the three garavas (attachment to taste, powers, comfort), and justify or excuse their faults related to women and home.
- Asanklishta Samsakta (Superficially Involved): Those who change their behavior according to the company they keep – acting virtuously in the presence of virtuous monks but engaging in misconduct with others.
Yathachhanda (Following Own Whims): Those who disrespect Gurus and spiritual leaders, engage in worldly affairs, intentionally misinterpret scriptures to suit their desires, speak self-serving words, speak contrary to scripture (utsutra), frequently become angry, and pursue a comfortable life filled with the three garavas. Such Sadhus immerse themselves in the worldly life and drag those who seek their shelter along with them.

The Modern Context and Enduring Ideals:

Modern Disruptions: The text concludes by noting that contemporary scientific advancements and the pursuit of comfort have increased factors detrimental to chastity globally. The availability of devices and scientific tools promoting comfort has widened the gap between the comfortable lives of householders and Sadhus.
Increased Temptations: Material temptations for the monastic life are on the rise worldwide. The environment in cities, in particular, necessitates greater vigilance from celibate monks.
The Unwavering Few: True Sadhus require immense effort to remain steadfast. Those who remain vigilant are truly worthy of veneration, while those who are asleep can be awakened. However, those who feign wakefulness while sleeping, or wakefulness while sleeping, are beyond help, leaving only prayer.
Jainism's Strengths and Weaknesses: Jainism's strict rules like keshaloch (hair plucking), gochari (alms-gathering), padavihar (walking barefoot), and aparigraha (non-possession), coupled with strong public opinion, provide less scope for decline and laxity. However, religions or sects that allow bathing, flexible food rules, keeping money, using vehicles, visiting houses at any time, or changing into lay attire during travel, have a greater space for decline and laxity.
Inner Purity Amidst External Wealth: Despite the challenges and the potential for impurity, the text acknowledges that great souls who have reached high levels of renunciation, dispassion, non-possession, self-control, equanimity, and spiritual practice are found in all religions. Even when surrounded by material wealth and worldly affairs, like Janak and Vaidehi, there are those who remain internally detached, disinterested, and unattached.
The Enduring Ideal of Indian Culture: Indian culture has maintained a very high ideal of sanctity. It is due to this ideal that Indian culture has endured for thousands of years, supported by its sanctity, even amidst numerous storms.

In essence, "Shil Vighatak Paribalo" serves as a critical examination of the factors that can undermine the integrity and vows of those dedicated to a spiritual path. It is a call for vigilance, self-awareness, and a deep understanding of the internal and external forces that can lead to spiritual decline, while also acknowledging the existence of truly exemplary individuals who uphold the highest ideals.