Tavesu Va Janma Bambhachera - Book Summary

Here is a comprehensive summary of the provided Jain text, "Tavesu va Janma Bambhachera," in English:

Book Title: Tavesu va Janma Bambhachera Author: Muditkumar Publisher: Z_Mohanlal_Banthiya_Smruti_Granth_012059.pdf Catalog Link: https://jainqq.org/explore/211115/1

This text, part of the Mohanlal Banthiya Smriti Granth, emphasizes that the ultimate goal of life should be self-welfare, the experience of happiness, and the attainment of peace. It posits that lasting and spiritual happiness arises from restraint (samyama) and renunciation (pratyakhyana).

The text elaborates on the concept of pratyakhyana (vows of abstinence/renunciation) as described in Jain scriptures, categorizing it into two main types:

Mulgun Pratyakhyana (Fundamental Vows): These are essential vows for spiritual practice.
- Sarva Mulgun Pratyakhyana (Complete Fundamental Vows): Undertaken by Sarvavrata (ascetics/monks), comprising five vows:
  1. Abstinence from all forms of violence (Sarva Pranatipta Viraman).
  2. Abstinence from all falsehood (Sarva Mrushavada Viraman).
  3. Abstinence from all stealing (Sarva Adattadan Viraman).
  4. Abstinence from all sexual indulgence (Sarva Maithuna Viraman).
  5. Abstinence from all possession (Sarva Parigraha Viraman).
- Desh Mulgun Pratyakhyana (Partial Fundamental Vows): Undertaken by Deshavirata (lay followers/householders), comprising five vows:
  1. Abstinence from gross violence (Sthula Pranatipta Viraman).
  2. Abstinence from gross falsehood (Sthula Mrushavada Viraman).
  3. Abstinence from gross stealing (Sthula Adattadan Viraman).
  4. Abstinence from gross sexual indulgence (Sthula Maithuna Viraman).
  5. Abstinence from gross possession (Sthula Parigraha Viraman).
Uttargun Pratyakhyana (Subsidiary Vows): These are specific practices undertaken to further spiritual development.
- Sarva Uttargun Pratyakhyana (Complete Subsidiary Vows): Ten types are mentioned, including:
  - Anagat Pratyakhyana: Performing a planned penance in advance (e.g., due to anticipated busy periods).
  - Atikrant Tap: Postponing a penance to the future if it cannot be performed now.
  - Koti Sahit Pratyakhyana: A vow where the last day of one penance is the first day of another.
  - Niyantrit Pratyakhyana: Making a vow to perform a specific penance on a specific day, even when unwell.
  - Sakara Pratyakhyana: Vows with exceptions.
  - Anakara Pratyakhyana: Vows without exceptions.
  - Parimanakrit Pratyakhyana: Vows with defined limits.
  - Niravshesha Pratyakhyana: Complete renunciation.
  - Sanket Pratyakhyana: Vows tied to a specific sign or condition (e.g., "I won't eat or drink until this lamp goes out").
  - Adhva Pratyakhyana: Vows based on a specific duration of time (e.g., Muhurta, Paurushi).
- Desh Uttargun Pratyakhyana (Partial Subsidiary Vows): Seven types are listed:
  1. Dig Vrata: Vows related to limiting the direction of one's activities.
  2. Upabhoga Paribhog Pariman: Limiting the consumption and use of objects.
  3. Anartha Danda Viraman: Abstinence from sinful activities undertaken without any purpose.
  4. Samayika: Performing equanimity for a set period.
  5. Deshavakasika: Vows limited to a specific place or time.
  6. Pausadhopvas: Observance of specific fasting days.
  7. Atithisamvibhaag: Offering food to deserving guests. Finally, Apashchim Marananthika Sanlekhana (final vow of spiritual preparation before death) is mentioned.

The text differentiates between two types of happiness:

Indriya Sukha (Sensory Happiness): This pleasure is derived from the senses and depends on the availability of desirable sensory objects. Indulging in these leads to suffering.
Atindriya Sukha (Transcendental Happiness): This is a lasting and inherent happiness that arises from spiritual practice.

It quotes a verse: "Just as the results of kipaag (a bitter fruit) are not pleasant when consumed, similarly, the results of enjoying pleasures are not pleasant." Sensory pleasures are compared to sugarcane which is sweet initially but becomes bitter later, whereas Shanta Rasa (the sentiment of peace) is like a sap that continuously becomes more delightful when experienced.

The Importance of Brahmacharya (Celibacy/Chastity):

The text strongly emphasizes brahmacharya as crucial for attaining eternal happiness. It asserts that renouncing worldly pleasures and maintaining detachment is essential. For those dedicated to spirituality, complete adherence to brahmacharya is paramount, forming the core principle of asceticism. For ascetics, renouncing wealth and women is a fundamental ethical code. The text even states that taking one's own life is permissible if it is necessary to protect a fundamental vow, especially brahmacharya. For monks, the security of their vows is more important than life or death itself.

The text highlights the difficulty of practicing brahmacharya, especially in challenging environments. It recounts a story from the Uttaradhyayana Sutra involving the monk Sthulibhadra. Sthulibhadra chose to spend his Chaturmas (a four-month period of religious retreat) in the residence of Koshā, a courtesan, known for its comfortable atmosphere and luxurious food. While other monks undertook difficult tasks like staying in a lion's den or a snake's burrow, Sthulibhadra's situation was considered "Mahadushkar" (extremely difficult) by his guru, Acharya Sambhutvijaya. This was because, despite the favorable conditions and temptations, Sthulibhadra remained undisturbed in his spiritual practice and even converted Koshā into a devoted laywoman.

Another monk, envious of Sthulibhadra's praise, requested to spend his Chaturmas at Koshā's residence. Despite the guru's warnings, he went. Soon, the sensual pleasures and Koshā's allure awakened his desires. To fulfill his lust, Koshā demanded he bring a precious gem-studded blanket from Nepal. The monk endured immense hardship and danger to bring the blanket. However, Koshā contemptuously wiped her muddy feet with it and threw it into a drain. This act deeply shocked the monk, making him realize the worthlessness of worldly desires compared to the "jewel of self-control." Koshā's words then brought him to his senses, and he returned to his guru, repented, and achieved liberation.

Types of Immoral Conduct:

The text classifies unethical sexual conduct into three types:

Divya: Related to celestial beings.
Manusika: Related to humans.
Tiryag-yaunika: Related to animals.

Renouncing these three types of misconduct through mind, speech, and action for life leads to 27 permutations of brahmacharya. The text concludes that brahmacharya is not just about physical restraint but about dwelling in the pure soul. This requires controlling the mind and purifying one's intentions. Those who achieve this are considered excellent ascetics. It is easier to endure adverse circumstances than to control the mind in favorable conditions. Abrahmacharya (lack of chastity) leads to loss of vital energy, while brahmacharya conserves and strengthens it, which is essential for both good and bad endeavors. Therefore, calling brahmacharya the "excellent penance" is considered appropriate.