Shraman Ka Sthal Jal Vyom Vihar - Book Summary

Here is a comprehensive summary in English of the provided Jain text "Shraman ka Sthal Jal Vyom Vihar" by Kanhaiyalal Maharaj:

This text, "Shraman ka Sthal Jal Vyom Vihar" (The Places, Water, and Sky-Travel of the Ascetic), authored by Kanhaiyalal Maharaj, delves into the intricate rules and principles governing the movement and conduct of Jain ascetics (Shramans). It discusses three primary modes of travel: Sthal Vihar (ground travel), Jal Vihar (water travel), and Vyom Vihar (sky travel).

I. Sthal Vihar (Ground Travel)

Purpose of Vihar: The fundamental reason for an ascetic's travel (vihar) is to benefit themselves and others through the practice of restraint and spiritual discipline. Continuous residence in one place is forbidden, while movement from village to village is prescribed.
Seasonal Vihar: According to the established regulations, there are nine types of movement: eight months of travel during the winter and summer seasons, and the ninth movement for the monsoon retreat (Varshavas). Travel is forbidden during the four months of monsoon and permitted during the remaining eight months of winter and summer.
Prohibition of Night Travel: Travel is prohibited before sunrise and after sunset, implying that all travel should occur during daylight.
Method of Travel: Ascetics must walk on the main path, looking four hands ahead, and protecting all living beings (both mobile and immobile). They are advised not to walk too fast, as it hinders the ability to protect smaller creatures.
Objective of Travel: The purpose of travel is to spread spiritual peace, promote religious awareness, engage in self-study, and guide others towards the right path in every village and city.
Limits of Travel: Travel beyond half a Yojana (a unit of distance) without a valid reason is prohibited. This defines the daily travel limit. Specific directional limits are also outlined for travel within Aryavarta (regions inhabited by Aryans): east to Anga and Magadha, south to Kausambi, west to Sthuna, and north to Kunala.
Unlimited Vihar: Travel is permitted anywhere knowledge, insight, and conduct can be enhanced. The primary aim of these travel restrictions is the augmentation of spiritual knowledge and practice. If travel in an Aryan region is likely to cause a decline in such knowledge, it should be avoided. Conversely, if movement in so-called "non-Aryan" regions leads to an increase in knowledge and behavior similar to Aryans, it is not prohibited by the scriptures.

II. Exceptions to Ground Travel (Varshavas Vihar)

While travel is generally forbidden during the monsoon (Varshavas), the scriptures allow for exceptions under specific circumstances:

Epidemics: If a village or city experiences a collective epidemic leading to mass deaths and the inhabitants are migrating, ascetics can also travel during Varshavas to relocate. This is based on the principle that a healthy body is essential for spiritual practice.
Famine/Scarcity: If food and other necessities become scarce in the area of the monsoon retreat and surrounding regions, ascetics can travel to places where resources are abundant, echoing the saying "Without food, devotion is not possible."
Initiation Ceremony: If an ascetic's former disciple wishes to take initiation in their home village, and the disciple's family desires the ceremony to take place there, the ascetic can travel during Varshavas to facilitate this. This reflects the importance of supporting those on the path of spiritual discipline.
Floods: If there is a possibility of floods or if floods occur in the area of the monsoon retreat, ascetics can travel to safer locations, as floods disrupt all life. This emphasizes the principle of self-preservation.
Invasions: If there is a possibility of invasion by "non-Aryans" or if an invasion has begun in the region of the monsoon retreat, ascetics can travel elsewhere. This aligns with the principle of staying away from unsettled areas.

The text emphasizes that the ability to endure hardships (Parishaha) and overcome obstacles (Upsarga) is limited. If enduring them leads to a state of mental disturbance (Asamadhibhava), then enduring them is not justified. The examples in scriptures are often of those with the highest fortitude (Vajra-Rishabha-Naracha Samhanana), and it is not wise to expect the same from individuals with ordinary fortitude.

III. Additional Exceptions to Varshavas Vihar:

Further exceptions for travel during Varshavas include:

Acquiring Knowledge: If a highly knowledgeable and elderly ascetic (Sthavir) is near the end of their life and wishes to impart specific knowledge to a bright and capable ascetic, the latter can travel during Varshavas to receive it, preventing the knowledge from being lost.
Strengthening Faith: To impart vital teachings to a specific individual or to strengthen the wavering faith of someone, travel during Varshavas is permitted.
Advancement of Conduct:
- If it is imperative to attend an initiation ceremony for one or more individuals, travel during Varshavas is permissible.
- If there is a high likelihood of committing transgressions against right conduct (Charitra) in the current monsoon retreat location, ascetics can travel to a place where the purity and advancement of conduct are assured.
Appointment of a New Acharya: If the current Acharya passes away, ascetics can travel during Varshavas to the location where a new Acharya is to be appointed, as remaining without an Acharya is generally forbidden.
Death of a Companion Ascetic: If a fellow ascetic passes away, an ascetic can travel during Varshavas to join other co-religionists.
Providing Care (Vaiyavruttya): If an ascetic is unwell and no one else is available to provide care, it is permissible to travel during Varshavas to attend to the ailing ascetic, regardless of whether they are of the same lineage or not.

IV. Jal Vihar (Water Travel)

Crossing Water Bodies: If a shallow stream or river is encountered during travel, it can be crossed.
Boating: If a deep river is encountered and can be crossed by a boat, ascetics may use a boat for passage. Major rivers like Ganga and Yamuna can be crossed up to three times in a month.
Exceptions for Water Travel: Similar to exceptions for ground travel, there are also exceptions for water travel and boating.
Consideration of Violence: Some scholars believe that while water travel and boating may be permitted for self-preservation or to avoid mental disturbance, the unintentional violence caused to countless aquatic beings (Apkayika Jivas) through such actions is a form of material violence (Dravya Himsa). However, since the ascetic's intention is not to cause harm, this does not lead to emotional violence (Bhava Himsa) or karma binding.
Necessity of Water Travel: The text poses whether these exceptions are mandatory. It is permissible to cross rivers or water bodies to obtain necessary food if it is unavailable in the area of the monsoon retreat, provided the water is not too deep and the area is within the limits of the Varshavas.

V. Vyom Vihar (Sky Travel)

Description of Vyom Vihar: Vyom Vihar is described in Jain scriptures as a capability possessed by ascetics who have attained the Siddhis of Vidya Charana (knowledge-based flight) and Jangha Charana (leg-based flight).
Vidya Charana: This Siddhi is attained through continuous fasting, such as observing fasts for two days (Bela) or three days (Tela).
Jangha Charana: This Siddhi is attained through continuous fasting for eight days (Attham).
Speed of Charana Munis: Ascetics with Vidya Charana can circumnavigate the entire Jambudvipa (a celestial island) seven times in the time it takes to snap one's fingers. Jangha Charana ascetics can do this seven times.
Purpose of Vyom Vihar: The sole purpose of Vyom Vihar for Charana ascetics mentioned in these scriptures is Chaitya Vandan (veneration of sacred sites or idols).
Discrepancies in Interpretation: There are differing interpretations regarding "Chaitya Vandan":
- Idol Worshippers: Interpret it as the veneration of Jinatmas (images of Tirthankaras).
- Sthanakavasis: Interpret it as the praise of knowledgeable beings.
Established Sutras for Chaitya Vandan: Certain verses are cited to support the practice of Chaitya Vandan. The text notes that these verses, through repeated copying, have become widely accepted.
Importance of External Chaitya Vandan: It is highlighted that even when Tirthankaras (Jinadeva) were present, Charana ascetics would travel outside human regions to perform Chaitya Vandan, implying that veneration of distant sacred sites held greater significance than veneration of nearby Tirthankaras.
Critique of Vyom Vihar: The text questions whether Chaitya Vandan is an act of samvara (prevention of new karma) or nirjara (shedding of existing karma). If it is samvara, then the vast violence to air-bodied beings during such extensive travel would necessitate atonement. The text also questions the justification of such practices when they are not performed with complete awareness (Pramada) or when they lead to unintended negative consequences.

Conclusion:

The text concludes by stating that these three types of travel – ground, water, and sky – are established by the scriptures. The violence incurred during these travels is considered material violence, and the atonement for it is Iriyavahi Pratikkraman, which is a general form of atonement. The author also raises a question about the current awareness and application of these exceptions to the rules.

In essence, the book explores the rigorous adherence to principles of non-violence and spiritual discipline for Jain ascetics, outlining the prescribed methods of travel, the permissible exceptions, and the underlying philosophies that guide these practices.