Tin Gunvrato Evam Char Shiksha Vrato Ka Mahattva

Here's a comprehensive summary of the Jain text "Tin Gunvrato evam Char Shiksha Vrato ka Mahattva" by Dr. Manjula Bamb, based on the provided PDF pages:

The article, published in "Jinavani" on November 15-17, 2006, emphasizes the significance of the three Guna Vratas (subsidiary vows) and four Shiksha Vratas (training vows) for lay followers (Shravaks) in Jainism. It posits that Guna Vratas support the practice of the five Mula Vratas (primary vows), while Shiksha Vratas reinforce them through regular practice, leading to a stronger commitment. The article also highlights the importance of Pratikraman (confession and repentance) as the vital essence of Jain spiritual practice, akin to evening prayers in other religions, for purifying oneself and rectifying faults.

Understanding Pratikraman: Pratikraman is defined as the act of returning to one's true, pure state of consciousness after straying into impure states due to negligence (pramada). It involves shifting from negative tendencies (Asravas) like falsehood (mithyatva), non-restraint (avirati), negligence (pramada), passions (kashaya), and inauspicious activities (ashubh yoga) back to truthfulness (samyaktva), restraint (virati), diligence (apramada), forgiveness, and auspicious activities.

The Shravak and the Twelve Vows: The term "Shravak" originates from "shru" (to hear), signifying those who listen to the scriptures. A Shravak is characterized by faith, listening to the teachings, generosity, embracing right faith, and practicing restraint. Just as blocking a pond's inlet stops water, blocking violence and other sins stops their inflow, which is the essence of a vow.

Jain monks take Mahavratas (great vows) for complete renunciation, while Shravaks, being householders, observe Anuvratas (minor vows) with limitations. The practice of Anuvratas by a Shravak is further strengthened by Guna Vratas and Shiksha Vratas, totaling twelve vows.

The twelve vows are:

• Five Mula Vratas (Anu-Vratas):

  1. Limited violence (Sthool Pranati-paat Viraman Vrata)
  2. Limited falsehood (Sthool Mrushavada Viraman Vrata)
  3. Limited stealing (Sthool Adatta-daan Viraman Vrata)
  4. Contentment in one's own spouse (Sva-daara Santosh Vrata)
  5. Limited possession (Sthool Parigrah Pariman Vrata)

• Three Guna Vratas:

  1. Disha Pariman Vrata (Limited Direction): This vow restricts movement in cardinal and intermediate directions. One sets limits on how far they will travel or send others. This includes:

     • Urdhva Digvrata: Limiting upward movement (e.g., climbing mountains).
     • Adho Digvrata: Limiting downward movement (e.g., entering wells, mines).
     • Tiryag Digvrata: Limiting movement in horizontal directions (east, west, north, south, and diagonals). This vow helps in preventing harm to beings outside the limited area and reduces the impact of sins like falsehood. It has five aticharas (infringements): exceeding limits in upward, downward, or sideways directions, expanding the territorial limit, and forgetting the established limits.

  2. Upbhog-Paribhob Pariman Vrata (Limited Consumption and Use): This vow limits the use of consumable (e.g., food, water, perfume) and usable (e.g., clothes, jewelry, furniture) items. It is aimed at promoting simplicity and contentment, freeing the Shravak from excessive desire and attachment. The article lists 26 types of items that are subject to this limitation, covering personal care, food and drink, clothing, adornments, transportation, and housing. The vow can be practiced by limiting the types and quantities of items used or by limiting the professions undertaken to acquire these items. The article details various prohibited professions (Karmadan), such as those involving fire, cutting trees, manufacturing vehicles, excavating land, trading in ivory or shells, trading in liquor or honey, trading in hair or animals for hair, trading in poisons or weapons, operating machinery, castrating animals, setting forest fires, drying up water bodies, and supporting unethical activities. These professions are considered highly sinful due to the extensive harm they cause.

  3. Anarthadand Viraman Vrata (Abstaining from Unnecessary Harm): This vow prohibits causing harm without any purpose or exceeding the necessary extent of harm. It is divided into four categories:

     • Apaddhyanacharita (Harmful Meditations): Engaging in harmful thoughts like Artadhyan (meditation on pain or suffering) and Raudradhyan (meditation on violence, deceit, theft, or possessiveness).
     • Pramadacharita (Negligent Actions): Engaging in negligent behavior arising from the five pramadas (intoxication, sensual pleasures, passions, sleep, and gossip) or eight forms of negligence mentioned. Examples include playing games excessively, engaging in idle talk, reading inappropriate literature, being overly attached to possessions, harboring hatred, disrespecting Dharma, and performing actions carelessly without proper inspection.
     • Himsapradan (Facilitating Violence): Providing tools or weapons for violence to others or speaking words that encourage or praise violence. This includes giving weapons, discussing harmful activities positively, or suggesting actions that lead to harm.
     • Paapkarmopadesh (Preaching Sinful Acts): Advising or teaching others to engage in sinful activities, such as killing pests, offering sacrifices to deities, engaging in disputes, filing false cases, giving false testimony, or stealing.

• Four Shiksha Vratas (Training Vows): These vows are practiced for a limited duration and serve as training grounds for strengthening the Mula and Guna Vratas. They are taken repeatedly.

  1. Samayika Vrata (Equanimity/Meditation): This vow involves cultivating equanimity towards all beings, controlling the senses, having good thoughts, and renouncing Artadhyan and Raudradhyan to engage in Dharmadhyan (meditation on Dharma). It is considered a spiritual bath that purifies the soul. It has five aticharas, related to misdirected thoughts, speech, actions, forgetting the vow, and inconsistent practice.

  2. Deshavakasika Vrata (Limited Time and Place): This vow involves further restricting the limits set by the Disha Pariman Vrata for specific periods, thereby practicing greater renunciation. It encourages a daily commitment to limiting one's activities and possessions. It emphasizes the Jain principle of increasing renunciation. It has five aticharas related to using forbidden means to interact with areas or items outside the established limits.

  3. Paushadha-Upavasa Vrata (Observing Fasts and Auspicious Days): This vow involves abstaining from worldly activities and engaging in spiritual practices like svadhyaya (self-study) and meditation for a day and night. It is about purifying the soul by fasting the body and detaching from worldly distractions. It has five aticharas related to uncleanliness in the place of practice, improper cleaning, and not observing the fast properly.

  4. Atithi-Sambhibhaga Vrata (Offering to the Deserving): This vow involves offering pure and appropriate food, clothing, and other necessities to monks and nuns (considered guests, atithi) who have renounced the world. It requires a pure recipient (supatra), a pure donor (sudata), and pure provisions (sudravya). The article emphasizes the importance of offering with devotion and respect, highlighting that such actions lead to significant spiritual merit. It lists five aticharas related to offering impure items, delaying the offering, claiming someone else's offering, or feeling envious of other donors.

In conclusion, the article underscores that Guna Vratas and Shiksha Vratas are crucial for deepening the practice of Anuvratas, leading to a more disciplined and spiritually refined life for a Shravak. Regular practice and adherence to these vows, along with Pratikraman, are presented as the path to spiritual growth and liberation in Jainism.