Vijaymansurikrut Pattaka

Here is a comprehensive summary in English of the provided Jain text, "Vijaymansurikrut Pattaka," authored by Mahabodhivijay:

Title: Vijaymansurikrut Pattaka (also known as Samachari-Jalpa-Pattaka) Author: Muni Mahabodhivijay Context: This text is a Pattaka (a treatise or set of guidelines) prepared under the guidance of Acharya Vijaymanasuri Maharaj by Shri Lavanyavijaygani in Vikram Samvat 1744 (1688 CE). It was discovered in the collection of the eminent logician Pt. Shri Jayasundarji V. Maharaj. The Pattaka contains 26 points (bols) and is written in Old Gujarati.

Purpose: The primary purpose of this Pattaka, like others of its kind dating back to the 13th century Vikram era, is to address and rectify laxity within the monastic order (Gachcha) and to strengthen adherence to established discipline (Anushasan).

Key Features and Content:

• Reliance on Scriptures and Precedent: Each point in the Pattaka cites evidence from Agamas, works of previous Acharyas, and other Pattakas. It places significant emphasis on Shruta Vyavahar (practice based on scriptures) and Jita Vyavahar (practice established through the behavior of respected monastics).
• Unpublished Sources: Many of the "jalpas" (discussions or arguments) cited as evidence in this Pattaka are generally not available or unpublished. This distinguishes it from the well-known "Dvadashjalpa" composed by Jagadguru Shri Hiravijayasuri Maharaj, which was created to resolve discrepancies regarding the 7 points established by Shri Vijaydanasuri. The text notes that while the specific Samachari Jalpa mentioned in points 14 and 20, credited to Shri Hiravijayasuri, is not currently found, its existence is confirmed by an order issued by Shri Vijaydevasuri Maharaj in Patan in VS 1972.
• Emphasis on Proper Conduct and Discipline:
  • Points 1-3: Reiterate that the Tapa Gachcha's practices are in line with scriptures like Vishesavashyak, Pannavaji, Prashnottara Samuchchaya, and Chhatris Jalpa. It asserts that any deviation from these practices is a violation. It also stresses the importance of adhering to the principles of Nishitha, Churni, and Kalpa Bhashya, and that those who abandon the path of the Tirthankaras due to ego or malice are not considered followers of the true path.
  • Point 4: States that adhering to the practices of the current Gachcha Nayaka (leader) within the Tapa Gachcha, in accordance with Shruta Vyavahar and Jita Vyavahar, is acceptable.
  • Point 5: Warns against reciting scriptures without proper knowledge or authority, especially in assemblies, as this can lead to misinterpretations and criticisms of the teachings of the Tirthankaras.
  • Point 6: Emphasizes that even a highly learned monastic (Gitarth) should not initiate disciples without the permission of the current Gachcha Nayaka. If the Gachcha Acharya is in another region, it is permissible to change their attire and test them, but teaching them scriptures without proper authorization is not allowed.
  • Point 7: States that Upadhyayas (teachers) who are incapable of teaching grammar, literature, or scriptures like Uttaradhyayana should not keep more than two disciples. Acharyas should also not initiate disciples without the permission of their seniors. The Tapa Gachcha only allows initiated monks to give initiation, whereas in other Gachchas, even a junior monastic might do so. According to Shruta Vyavahar, only a Gitarth is permitted to grant initiation.
  • Point 8: Identifies those who act against the established practices of the Tapa Gachcha, influenced by the lax conduct of other groups, as deviants from the Samachari.
  • Point 9: Highlights the concept of Vriddhavaada (an opinion or argument of elders) that states a Gachcha without an Acharya for more than six months becomes invalid. It also mentions that monks should remain in their designated places during the Chaturmas (four-month rainy season retreat) as per the Acharya's command, otherwise, it's a violation of Samachari. It also states that an Acharya should engage in practices like trade and business as witnesses for the prosperity of the community, thereby supporting the idea that an Acharya-less Gachcha for over six months is not valid.
  • Point 10: Defines a "Sadguru" as one who adheres to the scriptures like Kalpa Bhashya and Dashavaikalik, and who conducts themselves with purity, both internally and externally.
  • Point 11: States that rituals like Pakkhi, Chomaasi, and Samvatsari fasting must be performed with the guidance of a learned and respected monastic. Otherwise, general purification is not achieved, and even repentance is invalid.
  • Point 12: Discusses the role of a Sthapanacharya (a designated Acharya for specific rituals) in the presence of five Acharyas, noting that the main authority rests with the Gachcha Acharya, and any pronouncements by a Gitarth are secondary.
  • Point 13: States that devout monks of the Tapa Gachcha should perform Pratikraman (confession) according to the Samachari prescribed by Shri Somasundara.
  • Point 14: Emphasizes that based on Shruta Vyavahar and Jita Vyavahar, monks should not have books written by laypeople or without the permission of a Gitarth. If a book is to be written, it should be done with the permission of elders, and in accordance with the principles established by Shri Somasundara and Shri Hiravijaya, with a maximum of 500 or 1000 verses. Reading or teaching books without the permission of elders is not permitted, as it can lead to dependence on the Gachcha.
  • Point 15: States that monks should not buy or sell books, whether they are from Shruta, Jita, or Gitarth traditions. If it is necessary to obtain a book, it should be procured through a layperson with the permission of the Acharya.
  • Point 16: Reaffirms that according to Shruta Vyavahar, monks should not engage in Apavada (exceptions or deviations from rules) without the permission of their Guru.
  • Point 17: Based on Jita Kalpa and other scriptures, monks should not accept charity or associate with those who consume forbidden foods until their debts are cleared. Similarly, monks should not engage in practices that are contrary to religious principles.
  • Point 18: States that any layperson or monastic who supports or considers as pure those who have committed the aforementioned transgressions, and who avoid confession, are to be considered as possessing subterranean falsehood (Bhumi-gata Mithyatva). Such individuals should not be looked upon.
  • Point 19: Identifies those who, out of envy, create disturbances in the established Samachari of the Gachcha, causing spiritual distress and ignorance in people for worldly gain, as proponents of deceptive falsehood (Maya Mrushavadi).
  • Point 20: Cites Shri Hiravijaya's Samachari Jalpa, stating that remaining in a city for more than two months without the Acharya's permission is not allowed. It also refers to Shri Jagachchandra Suri's Samachari Jalpa, stating that those who conceal the virtues of the Gachcha and highlight its faults to the public, thereby causing discouragement and disrupting practices of reverence and worship, are destroyers of the faith (Shasana Ucchedak).
  • Point 21: States that unskilled monks (Agitarth sadhus) should not praise anyone or lecture on scriptures to laypeople without their Guru's permission. They are considered outside the path of spiritual discipline.
  • Point 22: Following the principles of Nishitha, Dashavaikalika, and Dashashrutaskandha, monks who habitually accept food and other offerings without proper invitation should perform Upavasa (fasting) and other penances for any breach of Mahavrata (great vows) or acceptance of forbidden food from the Guru.
  • Point 23: States that monks (Ganeshas) should not conduct rituals like Upadhan (a type of religious observance), impart vows, adorn with garlands, receive salutations, or give permission for Poashad (a type of fasting) without the Guru's command. Doing so independently makes them opponents of Gitarth and can lead to disrespect for the Guru. Those who consider such individuals as pure and show them respect are also subject to negative consequences.
  • Point 24: States that those who rely on faulty reasoning or adhere stubbornly to their own interpretations of Samachari are like thorns. A discerning individual should reflect on these points to achieve progress.
  • Point 25: States that if the Gachcha Nayaka excommunicates a disciple, the Gachcha members, even if they are initiated, should not accept them without the consent of the Acharya and other senior monks. Otherwise, it contradicts the Shruta and Jita Vyavahar. It is also stated that the acceptance of an excommunicated disciple by someone within the Gachcha is like a dream of kingdom.
  • Point 26: States that according to worldly convention and the practice of the enlightened Gachcha, Acharya status is not recognized without the lineage of a Gotriya Acharya.

In essence, the "Vijaymansurikrut Pattaka" is a critical document for maintaining the integrity and discipline of the Jain monastic tradition, particularly the Tapa Gachcha. It strongly advocates for adherence to scriptural injunctions, the guidance of senior monastics, and the prevention of laxity and deviations that could undermine the core tenets of Jainism.