Shravika Dwaya Vrat Grahan Vidhi

Here's a comprehensive summary of the Jain text "Shravika Dwaya Vrat Grahan Vidhi" by Shilchandrasuri, based on the provided catalog link and the Gujarati text:

Book Title: Shravika Dwaya Vrat Grahan Vidhi (The Procedure for Two Laywomen Accepting Vows) Author: Shilchandrasuri Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229366/1

Overview:

This text, "Shravika Dwaya Vrat Grahan Vidhi," is a significant Jain scripture that documents the procedures and specific vows taken by two laywomen (Shravikas) in the 13th century. It is presented as two distinct but related records of vow-taking. The work highlights the commitment of these women to a more rigorous and detailed observance of Jain lay discipleship.

Key Aspects and Content:

1. Historical Significance: The introduction, written by Sangha Vijayashilchandra Suri, places the work in its historical context. It mentions a previous publication of "Shravika Vrat Grahan Vidhi" and presents these two new compositions as being from a palm-leaf manuscript found in the Khambhat Bhandar, cataloged as #116, within the Brihat Sangrahani.

2. The Two Shravikas:

   • Bootdi Shravika: In the year 1287 of the Vikram Samvat, a Shravika named Bootdi from Anhilpur Patan took the twelve vows suitable for a householder (Shravak Dharma).
   • Lakshmasiri Shravika: Similarly, Lakshmasiri from Nagpur also took these vows.

3. Content of the Vows (Gathas): The text meticulously records the specific rules, restrictions, and concessions made by each Shravika in their acceptance of the vows.

   • Bootdi Shravika's record consists of 61 gathas.
   • Lakshmasiri Shravika's record consists of 41 gathas.

4. Nature of the Records:

   • The gathas are written in Prakrit, indicating the language used for religious discourse and vow-taking during that period.
   • The writing style suggests that these might have been composed by the Shravikas themselves, demonstrating their own learning and devotion. Alternatively, their gurus may have composed them according to their intentions and the Shravikas' abilities.
   • The fact that the records of two women from different places are found together suggests they might have met for the occasion or that a guru transcribed their vows into his own collection.

5. Insights into Social and Religious Life: The detailed study of the do's and don'ts outlined in these vows provides valuable insights into:

   • Social Environment: The prevailing social customs and norms of the 13th century.
   • Professions and Businesses: The types of occupations and trades considered acceptable or unacceptable for Jain lay followers.
   • Practices and Rituals: Specific daily routines, dietary habits, and religious observances.
   • Vocabulary: The use of certain words in the gathas adds to the richness and understanding of the period.

6. Specific Vows and Restrictions Mentioned (Examples from the text):

   • General Devotion: Renouncing wrong beliefs, taking refuge in the Arhats, Dharma, and Gurus. Observing Jin Vandanam (salutation to Jinas) three times daily.
   • Dietary Restrictions: Avoiding certain foods and ingredients, including specific types of meat, honey, and fermented products. There are detailed lists of allowed and disallowed food items, fruits, and preparations, often with quantities or limitations (e.g., "two types of meat, one type of three," "forbidden fruits," "sweetened milk mixed with ghee").
   • Financial and Material Holdings: Restrictions on the amount of wealth, land, cattle, gold, silver, and other possessions. Some vows specify limits in terms of specific units or values (e.g., "thirty types of wealth," "ten gold coins," "five hundred copper coins"). There are also rules about acquiring and possessing wealth, including gifts and inheritances.
   • Business and Trade Restrictions: Prohibitions on engaging in certain trades like selling weapons, poisons, or engaging in exploitative practices. Specific restrictions are placed on trades involving living beings, crafts, or materials considered impure. For example, avoiding the sale of lac, mercury, sulphur, and certain other chemicals.
   • Daily Conduct and Activities: Rules about travel (e.g., not traveling by sea), restrictions on certain types of entertainment, and limitations on bathing. There are also guidelines on activities related to professions like farming, trading, and craftsmanship.
   • Penance and Atonement: Provisions for performing penance (Sajjhay, Upvas) in case of accidental breaches of vows.
   • Commitment: The vows are generally taken for the duration of one's life ("Javajjeevam").

7. The "Shravika Lakshmasiri Vrat Grahan Vidhi": This section follows a similar structure, beginning with the invocation and then detailing the vows. The language and content are consistent with the first part, reiterating the principles of Jain lay conduct. It also mentions specific year 1287 and the vows taken by Lakshmasiri.

Conclusion:

"Shravika Dwaya Vrat Grahan Vidhi" is a valuable historical and religious document that provides a direct glimpse into the detailed practices of Jain laywomen in medieval India. It showcases their deep commitment to their faith, their understanding of Jain principles, and their dedication to living a life of adherence to vows, even with specific, carefully considered concessions based on their circumstances. The text serves as an important resource for understanding the evolution of Jain lay observance and the lives of devoted followers.