Shu Pratigya E Bandhan Che

Here's a comprehensive summary of the Jain text "Shu Pratigya E Bandhan Che" (Is a Vow a Bondage?) by Muni Shri Mahodayasagarji, based on the provided pages:

The booklet addresses the common misconception that taking vows or "pratigya" (rules or resolutions) is a form of bondage, and therefore, it's better not to take them at all. The author strongly refutes this notion by explaining the essential role and benefits of vows in spiritual progress, drawing parallels from everyday life and the teachings of Jainism.

Core Argument: Vows are Not Bondage, but Liberation

The central theme is that vows are not restrictive chains, but rather tools that help an individual break free from the bondage of worldly desires (rag-dwesh), ingrained negative habits (kusanskars), and the enemy of carelessness (pramad).

Key Points and Arguments:

• The Necessity of Vows:

  • Preventing Future Harm: Just as paying a license fee for a radio or TV is necessary even if not used for a year, or paying rent for an unused rented house, the author argues that without taking vows (vows of non-violence, truthfulness, etc.), one remains susceptible to committing sins at any moment. This continuous possibility of sin, even if not acted upon, leads to the accumulation of karma.
  • Avoiding Suffering in Lower Realms: The text highlights that beings in Nigod (a realm of extreme suffering with a single subtle body containing infinite souls) suffer immensely due to the lack of vows (avirati), even if they don't outwardly commit gross sins. Similarly, one-sensed beings (like earth, water, fire, air elements) also experience countless births and deaths in elemental forms due to the absence of vows, preventing them from gaining the merit of fasting, for instance. Therefore, vows are crucial to avoid pointless karma-bandhan.

• Addressing Common Objections:

  • "Thinking too much about not sinning": Some argue that taking a vow not to do something makes the mind repeatedly think about that forbidden act. The author counters this by saying that while initial thoughts might arise due to past conditioning, with consistent understanding of the sin's consequences and the vow's purpose, the mind gradually gets accustomed to not dwelling on the forbidden. The example of fasting (upvas) and the resulting lack of desire for delicious food is given as proof of this.
  • The "What if I break the vow?" Argument: This is likened to preparing for death before being born, or fearing a plane crash before taking off. The author points out that people undertake many worldly activities (like starting businesses, studying for degrees, building houses) without being paralyzed by the possibility of failure or death. If this fear were applied to all aspects of life, nothing could be achieved. Similarly, fearing the breaking of a vow prevents one from gaining the benefits of adhering to it.

• The Positive Role of Vows (Vidheyatmak Anushthan):

  • Vows are not just about abstaining from negative actions but also about committing to positive actions. If one merely intends to do something good (like daily worship), minor worldly distractions can easily sway them. However, a firm vow to perform the action (e.g., "I will do darshan before eating anything in the morning") ensures regularity and adherence to the good deed.

• Vows as Essential Controls:

  • The author uses analogies of a car's brakes, a horse's reins, and riverbanks to illustrate that limitations and controls make things useful and prevent disasters. Similarly, vows act as brakes and reins for the senses and mind, making life purposeful for oneself and others. Without these controls, uncontrolled life, driven by old desires, becomes detrimental.

• Vows as a Sharp Sword and Armor:

  • Vows are described as a sharp sword that liberates the soul from the bonds of passion and ingrained negative habits. They are also a strong shield protecting the soul from the enemy of carelessness. To consider vows as bondage is a form of self-deception.

• The Hypocrisy of Rejecting Religious Vows:

  • The text questions why humans readily adhere to numerous rules in worldly affairs (business, education, transport, finance, etc.) but dismiss religious vows as restrictive.

• The Example of King Shrenik and Vows:

  • Some people, emphasizing meditation and spiritual practices, downplay the importance of vows. They cite King Shrenik, who, despite not taking specific vows, is destined to become a Tirthankar due to his devotion to Lord Mahavir. The author clarifies that this statement is to highlight the glory of devotion (bhaktiyog), not to negate vows. Shrenik's inability to take vows was due to karmic impediments (pratyakhyan kashay mohaniya karma). He, however, deeply respected and repented his inability to take vows, and his destiny to become a Tirthankar is based on this reverence for vows, coupled with his devotion.

• The Vows of Tirthankaras:

  • The author emphasizes that even the Tirthankaras, including Lord Mahavir Swami, took significant vows. Lord Mahavir's vow before his fast, and the Tirthankaras' lifelong vows of Samayik upon taking diksha, leading to the attainment of pure knowledge, underscore the profound importance of vows.

Conclusion:

The book concludes by urging readers to discard any scripturally incorrect beliefs about vows being a bondage. It encourages individuals to accept and diligently follow both abstaining (nishiddhatmak) and affirmative (vidheyatmak) vows to the best of their ability, thereby making their rare human life successful. The analogy of a ladder, which is still used even if one might slip on it, reinforces the idea of continuing to strive for vows even if they are sometimes broken, with renewed caution and proper penance.

In essence, the booklet is a powerful advocacy for the essential role of vows in the Jain path to liberation, presenting them not as limitations but as crucial instruments for spiritual growth and self-mastery.