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Who Is a Jain Shravak?

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Who Is a Jain Shravak? Who is a Jain Shravak? Love Jainism Learn Jainism Live Jainism ACHARYA MAHAPRAGYA Translator Mukhya Niyojika Sadhvi Vishrut Vibha Samani Vinay Pragya Publisher Adarsha Sahitya Vibhag Jain Vishva Bharati Ladnun - 341306 Nagaur District (Raj) India Ph : +91 - 1581 - 226080/224671 E-mail: [email protected] Online at www.books.jbharati.org ISBN : All right reserved Jain Vishva Bharati, Ladnun No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publishers. Jain Vishva Bharati, Ladnun First Edition : 2019 Price : Rs. Printed at : Pragati Offset Pvt Ltd Who is a Jain Shravak By, Acharya Mahapragya Blessings Two types of spiritual practices or righteousness are propounded in Jain religion: 1. Shrut dharm (scriptural knowledge) 2. Chaaritra dharm (conduct) Chaaritra dharm is further classified into two: 1. Agaar chaaritra dharm (conduct for a layman) 2. Anagaar chaaritra dharm (conduct for an ascetic) Only those people who are endowed with deep detachment to the materialistic pleasures and are full of spiritual fervor can embrace anagaar chaaritra dharm. For a common layman it is difficult or next to impossible to pursue the ascetic’s conduct. The ideology of a common layman having faith in religion is portrayed in a stanza of shravak pratikraman as: dhany hain munivar mahaavrat paalate sadbhaav se sarva hinsa tyaag kar ve ji rahe samabhaav se hai mahaavrat saadhy mera kintu vah duhsaadhy hai par anuvrat maarg madhyam saral aur susaadhy hai A lay person contemplates that although mahaavrat (conduct of an ascetic) is their goal but at present it is arduous to follow whereas the path of anuvrat (conduct of a layman) is simple and easy to practice. Therefore, I must accept this path. iii Preface The most reverent Acharya Tulsi, the ninth acharya of Jain Shwetambar Terapanth sect, was the author of the treatise titled Shravak Sambodh. It would be beneficial for the lay community to learn by heart and comprehend this composition. Considering Gurudev Tulsi as the composer (Sutrakar), reverent Acharya Mahapragyaji can be recognized as commentator (Bhashyakar) of Shravak Sambodh. The most reverent Acharya Mahapragyaji elucidated the verses of Shravak Sambodh during his discourses. The work of his expositions in Hindi is entitled as Pahachaan Jain Shravak Ki. In this day and age, there may be many people who, in spite of having interest in religion, are not well conversant with Hindi language and they are also educated with English medium. For such people English translation of the text Pahachaan Jain Shravak Ki will be very meaningful and this fact is being shaped in this book. It is hoped that the English version of Pahachaan Jain Shravak Ki would become a spiritual compass for the readers and for the people who are proficient in English and also would help their state of shravak get strengthened in the life. With Best Wishes 8.8.18 Chennai Acharya Mahashraman iv Preface Once Sahu Shantiprasad Jain requested Gurudev Tulsi, ‘In your discourses you mostly discuss about the ethics of a monk which is good to know, but it is not of much benefit to us. More ofGrihasth dharmand shraavakaachaar should be discussed with us.’ This text (or book) thus focuses on understanding the code of conduct of a layman. Thereafter, the righteousness of a layman was often discussed during the discourses. Reverent Gurudev Tulsi composed a book for laypeople entitled as ‘Grihasth ko bhi Adhikaar hai Dharm Karane ka’- A layman also has right to practice religion. The present work is the most recent work on shraavakaachaar (conduct of a shravak). Its origin is associated with historical event. Tameva dhammam duviham aaikhai, tam jaha – agaardhammam anagaardhammam cha1 - Bhagawan Mahavira propounded two types of religion – agaardharm (religion for layman) and anagaardharm (religion for monks). Aagardharm is an ideal guideline for householders. He described the code of conduct for householders very lucidly and with absolute clarity. This code of conduct is known as BaarahVrat (12 vows). They are also well-known as shraavakaachaar and shravak dharm. There is a plethora of literature found on this subject within both Shvetambar and Digambar traditions. Uvasagdasao2, the seventh Aagam (canonical literature) of dvaadashaangi (12 Aagams), elucidates agaardharmin detail. 1 Shravak Sambodh, part I, verse 1-5 2 Ovaiyam, sutra 75. v Preface In Shvetambar tradition following works are found explaining shraavakaachaar. Sr. No. Text Author 1. Tattvarth Sutra Acharya Umasvati 2. Avashyak Niryukti Bhadrabahu Swami 3. Avashyak Churni Jinadasgani 4. Visheshavashyak Bhashya Jinabhadragani Kshamashraman R. Williams, in his work Jain Yoga3, has listed the following 29 books related with shraavakaachaar. Sr. No Text Author Time th 1. Sharavakpragyapti Umasvati 5 CE 2. Panchashak Haribhadra Virahank 3. Dharmabindu Haribhadra Yakiniputra 4. Lalitvistara Haribhadra Yakiniputra 5. Avashyak Vritti Haribhadra Yakiniputra 6. Tattvarth Sutra Vritti Siddhasenagani 7. Shravakvidhi Dhanapal 8. Navapadaprakaran with Devagupta Vritti 9. Dharmaratnaprakaran Shantisuri 10. Upasakadasha Vritti Abhayadeva 11. Panchashak Vritti Abhayadeva 12. Pravachansaroddhar Nemichandra 13. Dharmabindu Vritti Munichandra 14. Panchashak Vritti Yashodeva 15. Yogashastra Hemachandra 16. Pravachansaroddhar Vritti Siddhasenasuri 17. Shraddhadina Kritya Devendra 3 Jain Yoga (in English), p.1. vi Who is a Jain Shravak? 18. Vandaru Vritti Devendra 19. Bhashyatraya Devendra 20. Shraddhajitakalpa Dharmghosha 21. Sangrahachar Dharmghosha 22. Chaityavandanakulak Jinadatta 23. Pujaprakaran ---------- 24. Vivek Vilas Jinadatta 25. Acharadinakar Vardhmana 26. Acharopadesha Charitrasundar 27. Shraddhagunashreni- Jinamandan sangrah 28. Shraddhavidhi Ratnashekhar 29. Dharmasangraha Vritti Yashovijay Digambar tradition also has many significant works on shraavakaachaar. R.Williams4 has listed 27 texts in his book as follows: Sr. No Text Author Time 1. Charitraprabhrit Kundakunda 2nd CE 2. Tattavartha Sutra Umasvati 3rd CE 3. Dvadashanupreksha Kartikeya 4th CE 4. Ratnakaranda Shraavakaachaar Samantbhadra 450 5. Sarvarthasiddhi Pujyapad 6th CE 6. Ratnasara -------- 8th CE 7. Adipurana Jinasen end of the 9th CE 8. Bhavasangraha Devasen end of the 10th CE 9. Yashastilak Somadev 959 4 Jain Yoga in English, p.17 vii Preface 10. Subhashitaratnasandoh Amitgati 993 11. Shraavakaachaar Amitgati 993 12. Charitrasar Chamundaraya 1000 13. Purusharthasiddhupaya Amritchandra 11 th CE 14. Shravakdharmadohak ---------- 11 th CE 15. Shraavakaachaar Vasunandi 1100 16. Dharmarasayan Padmanandi 12th CE 17. Sagardharmamrit Ashadhar 1240 18. Shraavakaachaar Maghanandi 1260 19. Shraavakaachaar Gunabhushan 1300 20. Shraavakaachaar Padmanandi 15th CE 21. Bhavasangraha Vamadeva 15th CE 22. Prashnottarshraavakaachaar Sakalkirti 15th CE 23. Dharmasangrahshraavakaachaar Medhavi 1504 24. Dharmapiyushshraavakaachaar Brahmanemidatta 1530 25. Lati Sanhita Rajmalla 1584 26. Ratnamala Shivakoti 17th CE 27. Trayavarnikachar Somasen 1610 R. Williams, in the bibliography of the book Jain Yoga, has mentioned few more works other than above mentioned two lists: Anagaardharmamrit ----------- Shravakdharmapanchashak Haribhadra Dharmasangrah Manvijay Dharmaratnaprakaran Shantisuri Siddhantsaradisangrah Shivakoti The abovementioned texts are written in Prakrit or Sanskrit languages by Jain Acharyas of Shvetambar and Digambar tradition. Moreover, the following two significant works in Rajasthani and Hindi, if not mentioned, will make the list incomplete. viii Who is a Jain Shravak? Barah Vrat Ki Chaupai Acharya Bhikshu 18th CE Shravak Sambodh Acharya Tulsi 20th CE Acharya Tulsi composed Shravak Sambodh in the context of current affairs and contemporary problems. Therefore, comparative study of Shravak Sambodh becomes essential while studying the chronological development of sharavakachar. This short treatise codifies the rules of shraavakaachaar and lead shravaks to new spiritual heights with a touch of novelty. Subject Matter Agaar dharm, the religion of layman or shraavakaachaar, is the subject of this text. Uvasagadasao5 explains it in detail. According to Digambar literature shraavakaachaar begins with the acceptance of eleven pratimas, whereas Uvasagadasao6 mentions acceptance of pratimas by Shravak Anand after understanding and accepting the twelve vows. Dasashrutskandh7 elucidates pratima in great detail. Samyak darshan is explained in detail following the introduction in this text because samyaktva (right faith) is the foundation of vrat (vows). Samyak darshan (right faith), Samyak gyan (right knowledge) and Samyak chaaritra (right conduct) are the prime subjects of this text. The topics are like twelve vows, sanlekhana (spiritual preparation for death), four vishram (repose), three manorath (aspirations) and eleven pratimas, the extension of Samyak chaaritra are based on Aagam8. The desire for consumption is the biggest problem of our modern era. To change such attitude, shravak is advised to control the wastage 5 Uvasagadasao, 1.24-44 6 Ibid, 1.61-63 7 Dasao, 6.8-18 8 Shravak Sambodh, part-I, 33-57 ix Preface of resources such as water and electricity. A limit on travelling which was outlined in the ancient scriptures can be correlated to minimize pollution. The concept of visarjan is presented to channelize the attitude of accumulation. Acharya Tulsi revised the traditional 14 vows (14 niyam) and came
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