Vandana Aavashyak

Here's a comprehensive summary of the provided Jain text, "Vandana Aavashyak," by Amarmuni:

The text, "Vandana Aavashyak," delves into the significance and methodology of the third essential ritual in Jainism: Vandana (salutation or veneration). It explains that Vandana is an act of reverence and adoration towards one's Guru (spiritual teacher), expressed through mind, speech, and body. The core practice involves reciting the phrase "Ichhami khamasamaṇo" twice for the Guru's veneration.

Key Principles and Importance of Vandana:

• Purpose of Vandana: It's an expression of devotion and respect towards the Guru.
• Qualities of the Venerable: True Vandana requires understanding who is worthy of salutation. Jainism emphasizes venerating individuals who possess virtues and spiritual attainment, particularly Acharyas, Upadhyayas, Sthaviras, and Gurudevas who are accomplished in both outward conduct (dravya charitra) and inner disposition (bhava charitra).
• Consequences of Improper Vandana: Venerating those who are devoid of virtue or are disobedient to principles (avandya) is considered detrimental. It is seen as encouraging unrighteousness and leading to negative karma. The text cites Acharya Bhadrabahu's Avasyak Niryukti, stating that saluting the unvirtuous brings no merit or liberation and instead leads to further karma bondage and a waste of effort. Moreover, the unvirtuous person who accepts such salutations is seen to further indulge in unruliness, leading to their own downfall.
• Benefits of Correct Vandana: Performing Vandana correctly cultivates humility, eradicates pride (not self-respect), provides insight into high ideals, honors elders, ensures adherence to the teachings of the Tirthankaras, and is an act of devotion to Shruta Dharma (scriptural knowledge). This, in turn, leads to the gradual development of inner strengths and ultimately to liberation (moksha). The Bhagavati Sutra is quoted to illustrate how association with elders leads to scriptural learning, knowledge, understanding, renunciation, discipline, cessation of influx of karma, austerity, annihilation of karma, inactivity, and finally, liberation.

Dravya Vandana vs. Bhava Vandana:

The text strongly distinguishes between Dravya Vandana (external, ritualistic salutation) and Bhava Vandana (internal, heartfelt veneration).

• Dravya Vandana: This is the outward performance of the ritual without genuine feeling or understanding. It can be done by anyone, even those with wrong beliefs or without proper intent. The text states that Dravya Vandana alone cannot bring about any significant change or progress in a practitioner's spiritual life. If performed out of fear, shame, or worldly desire, it can even lead to a spiritual decline.
• Bhava Vandana: This is the true essence of Vandana, characterized by pure feelings and sincere devotion. It is the soul of the third essential ritual. Only through pure feelings and mindful practice can the Vandana ritual lead to purification of the self.

Two illustrative stories are provided from Acharya Jinasagani's Avasyak Churni to highlight this distinction:

1. Krishna and Virakaukila: Lord Neminatha explained that Krishna's salutation was imbued with pure faith and high feelings (bhava vandana), leading him to achieve kshayika samyaktva (permanent right faith) and break the bonds of lower realms. Virakaukila's salutation, merely imitative and lacking genuine feeling (dravya vandana), was futile.
2. Shamba and Palaka: Krishna promised a boon to whoever first saluted Lord Neminatha the next morning. Shamba saluted with true devotion, while Palaka, driven by greed for the kingdom, saluted externally without sincere feeling. Shamba received the boon, demonstrating the power of bhava vandana.

Detailed Explanation of Ritualistic Elements:

The text then breaks down the specific components of the Vandana ritual and their significance:

• Kshamaśramaṇa (क्षमाश्रमण): This salutation is addressed to the Guru as a "laborer of penance and renunciation." The term implies that the Guru is a practitioner of austerities and detachment, embodying the ten virtues of Jainism, starting with forgiveness (kṣamā). The disciple uses this address to express their desire for forgiveness and to acknowledge the Guru's compassionate nature.
• Adhokāyaḥ kāya-saṃphāśaḥ (अहोकायं काय-संफासं): This phrase refers to touching the Guru's feet. "Adhokāyaḥ" refers to the lowest part of the body, the feet, while "kāya-saṃphāśaḥ" means touching with the body. The text clarifies that "kāya" (body) here specifically refers to the hands or the head, as these are the physical means of touching. The deeper meaning is the offering of one's entire self – mind, speech, and body – to the Guru's guidance.
• Āshātanā (आशातना): This refers to disrespect or transgression against the Guru or Jain principles. It is a significant sin in Jainism. The etymological meaning connects it to the destruction (shātanā) of one's real "income" (āya), which in Jainism refers to knowledge, perception, and conduct. Disrespect to the Guru can lead to the loss of these spiritual gains. The text categorizes āshātanā into four types: dravya (material, e.g., taking good food and giving the worst to the Guru), kshetra (spatial, e.g., walking or sitting carelessly), kāla (temporal, e.g., not responding to the Guru at inappropriate times), and bhava (mental, e.g., using disrespectful language or harboring ill will).
• Bārah Āvart (बारह आवर्त - Twelve Turns): This describes the specific movements and vocalizations during the Vandana. Each "Khamasamaṇo" recitation involves six turns, totaling twelve. These turns involve specific hand gestures (forming a lotus with the hands), touching the Guru's feet, raising the joined hands to the forehead, and specific intonations of the voice (low, medium, and high pitch) for different syllables. These actions are symbolic of the disciple's commitment to carry out the Guru's commands.
• Vandana Vidhi (वन्दन विधि - Method of Salutation): The text outlines a detailed step-by-step procedure for performing Vandana:
  • Seeking permission to approach the Guru (Ichcha-nivedan sthan).
  • Seeking permission to enter the Guru's immediate space (Avagrah pravesha-agyayachana sthan).
  • Receiving consent from the Guru (either tividhen – a brief salutation from outside the immediate space, or chhanden – permission to proceed).
  • Entering the space, performing the niśīhi (a declaration of having purified one's actions).
  • Sitting in the godohikā (squatting) posture.
  • Performing the twelve āvartas.
  • Touching the Guru's feet and head.
  • Seeking forgiveness for any inconvenience caused (kṣamanīyō bhē kilāmō).
  • Inquiring about the Guru's well-being (bahusubheṇa bhē divaso vaikkato or rai vaikkantā depending on the time of day and ritual).
  • The Guru reciprocates the inquiry.
  • Seeking forgiveness for one's own transgressions (khāmēmi khamāsamaṇō).
  • The Guru also seeks forgiveness.
  • Exiting the immediate space by saying āvasyakae.
  • Completing the full recitation of Khamasamaṇo and other related texts.

Conclusion:

The text emphasizes that Vandana is not merely a ritual but a profound expression of humility, devotion, and surrender to the spiritual guide. It underscores that true Vandana stems from a pure heart and mindful practice, leading to spiritual growth and ultimately, liberation. The intricate details of the ritual highlight the deep respect and gratitude the Jain tradition holds for its spiritual leaders and the importance of discipline and sincerity in spiritual pursuits. The concluding remarks reiterate that humility (vinaya) is the root of all well-being and liberation.