Vandaniya Avandaniya

This is a comprehensive summary of the Jain text "Vandaniya Avandaniya" (The Worshipful and Unworthy), authored by Nemichand Banthiya and edited by Muniraj Shri Jayanandvijayji. The book, published by Shri Guru Ramchandra Prakashan Samiti, is essentially a discourse on distinguishing between truly worthy Jain monks (Sadhus) and unworthy ones (Kugurus or Gurvabhasas) based on their conduct and adherence to Jain principles.

The text draws heavily from the teachings of Acharya Shri Haribhadrasuriji, particularly his work "Sambodh Prakaran," which discusses the characteristics of various types of monks, including those who are merely "Gurvabhasas" (those who appear to be gurus but are not). The central theme is to educate the Jain laity on how to identify and associate with truly spiritual individuals and to avoid those who deviate from the path of righteousness.

Here's a breakdown of the key aspects covered in the text:

1. Introduction and Purpose:

• The book emphasizes the paramount importance of Samyakdarshan (Right Faith or Correct Vision) as the first step towards spiritual liberation (Moksha).
• It highlights that true vision involves believing in the omniscience of the Tirthankaras and understanding the true nature of the nine fundamental Jain principles (Navatattvas), Deities, Gurus, and Dharma.
• The author expresses concern about the prevalence of "Kugurus" (bad gurus) and "Gurvabhasas" (those who falsely claim to be gurus) in the current era, who mislead followers and dilute the essence of Jainism.
• The text aims to provide a clear distinction between "Vandaniya" (worshipful) and "Avandaniya" (unworthy) monks, encouraging followers to uphold the purity of the Jain tradition.

2. The Definition of a "Suguru" (True Guru):

• Four Types of Gurus: The text categorizes gurus into four types based on Niskshépas (categories of existence):
  • Nāmaguru: Merely a name, without true spiritual qualities.
  • Sthāpanāguru: Represented by an idol or image.
  • Dravyaguru: Those who wear the outward appearance of a monk but lack inner qualities.
  • Bhāvaguru: Those who are truly endowed with inner qualities like self-control, detachment, and knowledge, characterized by the absence of the four Anantānubandhī passions. These are the truly worshipful gurus.
• Qualities of a Suguru:
  • Detachment from the body, even in life.
  • Freedom from external and internal possessions (parigraha).
  • Possession of the five samitis (carefulness in movement, speech, eating, taking and giving, and excretion) and three guptis (control of mind, speech, and body).
  • Mastery over their five senses.
  • Deep understanding of the Tirthankaras' teachings.
  • Living a life of pure conduct (Sushīl and Sucharit).

3. The Five Types of "Avandaniya" Monks (Kugurus/Gurvabhasas):

The book meticulously details five categories of unworthy monks who should not be revered:

• 1. Pārśvastha (Those on the Periphery):

  • Sarva Pārśvastha: Those who remain on the periphery of true spiritual knowledge and conduct, merely wearing the monk's attire without inner substance.
  • Deśha Pārśvastha: Those who engage in specific actions without proper cause or justification, such as accepting food without fulfilling the proper conditions or participating in communal feasts for specific delicacies. They might also rely on the reputation of their lineage or sect without personal merit.

• 2. Avsanna (The Lax/Demotivated):

  • Sarva Avsanna: Those who exhibit laxity in all aspects of their spiritual practice, including daily rituals, study, meditation, and even basic ethical conduct.
  • Deśha Avsanna: Those who are lax in specific areas or only act upon the insistence of their guru, demonstrating a lack of self-motivation.

• 3. Kuśhīla (Of Corrupt Conduct):

  • Three Types:
    • Jñāna Kuśhīla: Lacking in proper knowledge and adherence to scriptural conduct.
    • Darśana Kuśhīla: Lacking in proper faith and adherence to the principles of Right Vision.
    • Chāritra Kuśhīla: Lacking in Right Conduct, engaging in various forbidden activities for livelihood, such as astrology, performing rituals, fortune-telling, charm-casting, and using herbs or mantras for personal gain.

• 4. Sansakta (The Associative/Compromising):

  • Those who associate with the aforementioned lax and corrupt monks, becoming like them, whether by choice or influence. They may be divided into those who are associated with pure Dharma and those who are not.

• 5. Yathāchhanda (The Unrestrained/Self-willed):

  • Those who speak contrary to scripture (Utsūtra), act according to their own whims, seek to please others, and deviate from the prescribed path.

4. The Dangers of Associating with Unworthy Monks:

The text strongly warns against any form of association, respect, or support towards these unworthy monks, detailing the severe consequences:

• Loss of Merit and Fame: Reverencing them leads to no spiritual merit (nirjarā) or good reputation.
• ** Karmic Bondage:** It results in karmic bondage and the violation of divine commands.
• Entrapment: They are likened to sinking stones that drag others down with them.
• Spiritual Degradation: Associating with them pollutes one's own spiritual path, like a beautiful garland falling into filth.
• Encouragement of Wrongdoing: Honoring them is seen as endorsing their misconduct and hindering the spread of true Jainism.
• Loss of True Faith: It can lead to Mithyātva (False Belief) and a deviation from the true path.
• Negative Influence: They lead disciples astray and corrupt the spiritual lineage.

5. The Responsibilities of the Laity (Shravakas):

• The laity has a duty to recognize and differentiate between true and false gurus.
• They should not be misled by outward appearances or superficial pronouncements.
• Supporting or honoring unworthy monks is considered a sin equivalent to supporting theft or corruption.
• The text criticizes the tendency of some followers to remain passive or to praise the unworthy for fear of conflict or social disruption.
• It stresses that true devotion involves supporting those who uphold Jain principles and actively distancing oneself from those who violate them.

6. Specific Deviations and Criticisms:

The book elaborates on numerous deviations from monastic conduct observed by Acharya Haribhadrasuri, which are presented as warnings to the followers. These include:

• Attachment to Material Possessions: Collection of unnecessary items, using luxurious materials, and engaging in financial transactions.
• Indulgence in Sensual Pleasures: Enjoying rich food, engaging in worldly activities, and being influenced by women.
• Breaches of Monastic Discipline: Neglecting to perform essential rituals, improper conduct during meals, unkempt appearance, and the use of forbidden items.
• False Spiritual Practices: Practicing astrology, fortune-telling, using mantras for personal gain, and engaging in deceptive spiritual displays.
• Disrespect for True Gurus: Criticizing and slandering pure monks, obstructing their spiritual work, and holding a negative bias against them.
• Misuse of Religious Authority: Exploiting religious positions for personal benefit, collecting money for institutions, and engaging in worldly affairs.
• Promoting Heretical Views: Spreading ideas contrary to Jain scripture, reinterpreting sacred texts to justify misconduct, and even comparing Tirthankaras with other religious figures.
• Idolatry and Worship of Other Deities: Engaging in the worship of Yakshas and other minor deities.
• Promoting Ignorance and Superstition: Creating fear of curses, offering auspicious timings for mundane activities, and promoting rituals that are contrary to Jain teachings.
• False Asceticism: Undertaking penances and vows without genuine devotion or spiritual understanding, often for recognition.
• Groupism and Factionalism: Creating divisions within the monastic community and supporting corrupt elements within their own sect while criticizing those who uphold pure principles.

7. The Importance of Discernment:

• The text concludes by emphasizing the critical need for the laity to exercise discernment in their spiritual associations.
• It warns that the influence of bad company can corrupt even the virtuous, likening it to the bitter taste of neem affecting a sweet mango.
• The ultimate message is that true spiritual progress lies in adhering to the teachings of the Tirthankaras and associating with those who embody those teachings, even if they are few in number, rather than being swayed by large numbers of corrupt individuals.

In essence, "Vandaniya Avandaniya" serves as a guide for Jains to maintain the integrity of their faith by critically evaluating the conduct of religious figures and choosing association with those who truly embody the principles of Jainism. It calls for vigilance and a commitment to upholding the purity of the monastic tradition.