Now four Shiksha Vritas are described.
Firstly Samayik Shiksha Vrita is stated:
Gatha
352: For performing
Samayik these seven things are required to be known- kshetra (place) , kaal
(time), aasan (posture), laya (rhythm), purity of mind, speech and body.
Now the Kshetra ( place) of Samayik is
described:
Gatha
353: Where there is no
noise and lots of people are not coming or going, where mosquitoes, flies, ants
etc. are not disturbing the body, such place is suitable for performing
Samayik.
Meaning: Such
place where there is no disturbance and stress of the mind, such place one
should practice Samayik.
The time of Samayik is stated:
Gatha
354: Morning, afternoon and evening, in
these three periods duration of six Ghadi (144 minutes) each are suitable for
Samayik. This has been told by Ganadhar Devas respectfully.
Meaning: Before
sunrise 3 ghadi and later 3 ghadi, in this way 6 ghadi is the period in the
morning. Three ghadi before and after noon each is the period of the noon.
Three ghadi before and after sunset is the period in the evening. This is best
period for Samayik. Medium period is said to be four Ghadi and minimum period
is said to be 2 Ghadi. Each Ghadi is 24 minutes.
Now the Aasan (posture) and laya
(rhythm) and purity of mind, speech, body are stated:
Gatha
355-357: Engaging in
Paryank Aasan ( sitting posture) or Khadagasan ( standing posture), deciding
upon the duration, controlling the senses from indulging in subjects,
concentrating the mind in the words of
Jina, shrinking the body, forming Anjuli (cup) with palms, immersing within the
nature of self or contemplating upon the
verses of Samayik , restricting the body and discarding all business
activities, renouncing all Pap yoga, one performs Samayik. At that moment that
Shravak is like a Muni.
Meaning: This
is Shikha vrita. This indicates that in Samayik
one should be free of all raga-dwesha
as well as all external activities of pap yoga and immersed within the
nature of own soul. Such Samayik is the conduct of Muni. The same is preached
to Shravak so that deciding upon its duration he performs like a Muni since
after becoming Muni he would have to remain like this. From this aspect he is
declared as Muni for that duration.
Second Shiksha Vrita of Proshadhopavas
is stated:
Gatha
358-359: The Gyani
Shravak renounces different Bhogopabhaga articles like bath, oil massage,
ornaments, company of women, perfume, incense, lamp etc. on two Parva
(auspicious occasions) i.e. 8th and 14th day of the moon
cycle in one fortnight. Further enlightening his soul with the spirit of detachment he fasts or
takes food in the form of taking simple
food at one time. That is known as Proshadhopavas Vrita.
Meaning: Just
as for Samayik he decides upon the time and dropping all Pap yoga activities,
he sits in lonely place for dharma dhyan, in the same way relinquishing all
house hold activities, renouncing all Bhog and Upabhog articles, in the
afternoon of 7th and 13th day of the moon cycle, he
should in lonely place and engaging in dharma dhyan stay as Muni for 16 Pahars
( 2 days) . On 9th and 15th day of the moon cycle in the
afternoon after completion of vow, he should engage in house hold activities.
This is the Proshadh Vrita. On 8th and 14th day if
capability of fasting is not there then he should take food for one time which
should be simple and limited. He should spend the time in dharma dhyan. There
is no rule regarding 16 Pahar. This too is training for Muni state.
The third Shiksha Vrita of Atithi
Samvibhag is stated:
Gatha
360-361: The Gyani
Shravak engages in donation by his own hands daily, adorned with nine types of
devotion and qualities of faith etc. of donor for three kinds of
recipients i.e. great, medium and
minimum. That shravak is said to have
the third Shiksha Vrita. How is that form of donation? Food, protection,
medicine and shastra these constitute the four kinds of donation. This is far
superior than the worldly donations of money etc. which provides happiness and
desired objectives.
Meaning: Out
of three types of recipients the best is
Muni, medium is Anu vrati shravak and least is Avirat Samyak Drishti. There are
seven qualities of donor, namely faith, contentment, devotion, knowledge,
non-greediness, forgiveness and strength. These are also described in other
ways also- non desirous of benefits in this lok, forgiveness, without
deception, non jealous towards other donors, without repentance for the
donation given, be happy with donation given, not taking pride in the act. The
Nine types of devotion are as follows- Reception, offering high place, feet
washing, worshipping, Namaskar, purity of mind, speech, body and food. With
such qualities of donor, to the recipients
he donates daily by means of four kinds of donations. This constitutes
the third Shiksha Vrita. This too is training for Muni state in the sense that
one learns to donate since later upon becoming Muni, he will have to receive in
the same way.
Now the glory of Ahar (food) etc.
donation is described:
Gatha
362: Donation of food
cause happiness to all. Donation of medicine , donation of Shastras and
donation of life (protection) for Jivas is the rarest and best amongst the donations.
Meaning: Here
donation of life is described as the best.
Now glory of Ahar daan is stated:
Gatha
363-364: Donation of
food constitutes three other kinds of donation by itself. Since hunger and
thirst forms of disease are faced by people every day and night. With the
strength of the food the Sadhu is able to practice shastra day and night. Food
provides protection for life also. In this manner with donation of food, the
other three donations of medicine, shastras and protection are also covered.
Meaning: By
eliminating hunger and thirst form disease, the donation of food itself
constitutes the donation of medicine. With the strength of food , one can
practice shastras comfortably hence this itself constitutes donation of
knowledge. Food only protects the life hence this constitutes the donation of
protection. In this way the donation of
food covers all four.
The glory of donation is described
again:
Gatha
365-366: The Shravak,
free of desires pertaining to this Lok or the ParLok (next lok) donates with
supreme devotion for the Sangh ( group). That person enables to engage the
entire Sangh in jewel trio (samyak darshan, gyan, charitra). For the supreme recipient, the supreme daan given
with supreme devotion even for one day provides pleasures of Supreme state of
Indra.
Meaning: By
giving donation, the group of four kind of people is assisted hence the donor
has enabled Moksha Marg itself in other
words. If the recipient is supreme and the devotion of donor is supreme and the
donation is also supreme then with all these the result is also supreme. One
gets benefits of Indra etc. states.
Now fourth Shiksha Vrita of
Deshavakashik is stated:
Gatha
367-368: Earlier
Shravak had limited the travel in all directions, now that also is contracted ,
similarly the subjects of senses was restricted by means of Bhogopabhoga
Pariman, now that also is contracted. How? By limiting the range on a daily
basis. Its objective is that internally it functions to reduce greed, passions
and sensual desires and externally it reduces the pap himsa etc. activities.
Thus Shravak practices the fourth shiksha Vrita of Deshavakashik.
Meaning: Earlier
in Digvrita the restriction was in the form of vow. Now in that also, for
specific duration he restricts the travel in specified directions. Similarly the vows were taken in Bhogopabhoga
Pariman vrita for limiting the subjects
of the senses, now they are further restricted for specific duration .
In this Vrita 17 rules have been described which should be followed. Everyday
the restriction is adopted. This contracts the greed and desire. Externally the
pap of himsa etc. is avoided. Such four Shiksha Vrita are described. All these
four teach the shravak to follow the Anu Vritas with efforts and train him for
Maha vrita.
Now Anta-Sallekhana is described in
brief:
Gatha
369: The shravak who
engages in Sallekhana (holy death) equipped with Upasham bhavas along with
twelve Vritas towards the end of life, he enjoys the pleasures of Swarga and
ultimately attains Moksha.
Meaning: Sallekhana implies weakening the passions and body. The
Shravak should practice the twelve Vritas and towards the end of life,
carefully renouncing the attachment towards all subjects, weakening the
passions, remain with Upasham Bhava and
weaken the body sequentially by various Tapas of the form of Oonodar and Neeras
etc. In this manner of weakening the body, the diseases pertaining to nimitta
of urine and bowels are not generated. In the end he is not unconscious. He
should perform Sallekhana in this manner and towards the end with alertness, contemplating
in own nature and form of Arihant Siddha Parameshthi, practicing the Vrita and
manifesting in this manner he relinquishes the paryaya. This leads to
attainment of swarga and their pleasures. There also the objective remains to
acquire Manushya paryaya so as to practice Vritas. In this manner sequentially
he attains Moksha.
Gatha
370: If the Samyak
Drishti practices even one Vrita without transgression in the pure manner with
strong mindedness, then he attains Indra state along with several supernatural
powers for sure.
Meaning: Here
also practicing of even one Vrita without any transgressions is declared to
result in attainment of Indra state. This indicates that the results of
practicing Vritas are of the same kind for all. Where one vow is practiced with
strong mind, there other Vritas of similar kind are also practiced
automatically hence all Vritas are said to have been practiced. If detachment
alone is practiced carefully with strong mind towards the end, and the paryaya
is relinquished, then due to absence of other Upayoga, with presence of Dharma
Dhyan one traverses to the after life; there he attains high state, such is the
rule. With such idea the glory of even one Vrita is declared in this manner.
Here it should not be misunderstood that he should follow one Vrita and other paps can be enjoyed and then also he
would attain high state. For example, he gives up stealing and enjoys other
women and indulges in Himsa etc. and expect good results; that would not happen. In this manner the
second Vrita Pratima is described. With respect to twelve divisions, this is
third division.
Now the third Samayik Pratima is
described:
Gatha
371-372: The Samyak
Drishti Shravak who engages in Kayotsarga (meditative relaxation) with strong
mind carrying out twelve Avarta ( turning movement with folded hands) along
with four Pranam and two Namaskar with pleased soul, keeps contemplating of the
conscious pure nature of self or that of Jina idol or panch namaskar mantra of
Parameshthi or the results of karma fruition etc. ; he accomplishes Samayik
Vrita.
Meaning: Earlier
in First Shiksha Vrita the Samayik was described as sitting in lonely place,
discarding raga-dwesha and with attitude of equanimity, with purity of kshetra,
kaal, Aasan (posture) and that of mind-speech-body for planned duration and
engage in dharma dhyan discarding all harmful activities. Here additionally it has
been told that detaching from the body he engages in Kayotsarga, carries out
two Namaskar at beginning and end, in four directions does bowing four times and
in each bowing he carries out three Avarta ( turning movement with folded
hands) indicative of purity of mind-speech-body. Thus with detachment towards
body, contemplates of own nature, or the form of Jina idol, letters of words
describing panch parameshthi. If the Upayoga is diverted towards any hindrance
then he contemplates of the fruition of karma that such is fruition of Sata
Vedaniya or Asata Vedaniya or that of Antaraya. Here specifically it should be
known that in Shiksha Vrita there could be transgression from aspects of
mind-speech-body or the duration or the activity may be less or more. But here
the vow is that of Pratima hence the activity is carried out without transgression
in pure manner which is not hindered on account of calamities etc. Here only
five transgressions are there. The activities of mind-speech-body, disrespect
and forgetting, these transgressions are tolerated. Thus with respect to twelve
divisions, the fourth division is described.
Now the form of Proshadh Pratima is
described:
Gatha
373-376: On 7th
and 13th day of the moon cycle, in the afternoon, going to Jain
temple, after performing Samayik etc. activities, abandons four types of Aahar
and accepts Upavas. Relinquishing all the house hold activities, with Dharma
Dhyan he passes the nights of 7th and 13th and again in
the morning performs Samayik etc. activities. The 8th and 14th
day are spent with dharma dhyan and studies of shastras, performing Samayik etc. again in the afternoon, passing night again
with dharma dhyan , on the 9th and 15th after Samayik,
prayers and feeding three types of suitable people, he accepts food. This is
Proshadh.
Meaning: Earlier
in Shiksha Vrita also Proshadh was described which is applicable here.
Renouncing home, business, materials of bhoga and upabhoga, he should stay in
lonely place and engage for 16 Pahar ( 48
hours) in dharma dhyan. Here additionally it should be known that
earlier the Vrita did not have rule for 16 pahar and transgressions were
acceptable. Now it is Pratima, hence upavas of 16 pahar is followed without
transgression. Here only 5 transgressions are acceptable- Keeping, lifting etc
the objects without due care constitute
three and carelessness in Upavas and forgetting activities are remaining two.
The glory of Proshadh is described:
Gatha
377: The Gyani Samyak
Drishti who carries out even one Upavas without harmful activities with Upasham
Bhava, he destroys the karmas accrued in several births within moments.
Meaning: Relinquishing
the passions, sensual subjects and Aahar, without desires of enjoyments of this
Lok or ParLok, if he performs even one Upavas then he attains Nirjara of
several Karmas. So the one who accepts Proshadh Pratima and carries out Upavas
twice in a fortnight, what can be said about him? Enjoying the pleasures of
swarga he attains Moksha.
Now it is told that without abandoning
Aarambh ( unnecessary violence) if one performs Upavas, he does not achieve
Karma Nirjara:
Gatha
378: The one who
engages in Upavas but carries out violence pertaining to house hold activities
due to Moha, he achieves weakening of the body but does not achieve even an
iota of Karma Nirjara.
Meaning: The
one who renounces only the food but engages in all house hold activities, that
person just weakens the body but does not attain Karma Nirjara.
Now SachittaTyag Pratima is described:
Gatha
379: The Gyani Shravak
does not consume the conscious vegetables like leaf, fruit, seed, root, skin
etc. Thus he attains renunciation of raw conscious vegetation.
Meaning: The
one with Jiva is called Sachitta. Hence the one who does not consume leaf,
fruit, skin, root, seed etc green conscious vegetables, he attains Sachitta
Tyag Pratima.
Gatha
380: The item which he
does not eat himself, that should not be given to others. Since between the one
who eats himself and gives others to eat, there is no difference.
Meaning: The
result of doing himself and getting it done are the same. Hence the thing which
he does not eat, he does not give to others
to eat also. Thus Sachitta Tyag Pratima
is practiced.
Gatha
381: The Shravak who renounces Sachitta vegetables,
he has conquered the undefeatable tongue sense and revealed compassion, he only
has followed the words of Jina.
Meaning: Renunciation
of Sachitta is quite beneficial. It conquers the tongue sense. Compassion
towards Jivas is practiced. The words of
Bhagwan are followed. Since in the green vegetables bhagwan has declared Jivas
to be present, so his words are followed. Its transgression is in the form of
things mixed with sachitta etc. When these transgressions are avoided then pure
Tyag is practiced. Then only Vow of Pratima is practiced. Bhogopabhoga Vrita
and Deshakayik Vrita also includes Sachitta Tyag but it is not as a rule
without transgression. In this Pratima the Tyag is as a rule without
transgression. Thus the Sachitta Tyag
fifth Pratima and sixth division of twelve is described.
Now Ratri Bhojan Tyag (renouncement of
eating in night) is described:
Gatha
382: The Gyani Shravak
who does not consume four kinds of food in the night, nor does he provide to
others to consume, he practices Ratri Bhojan Tyag.
Meaning: Eating
at night is renounced in first and second Pratima itself in the context of
eating of flesh and harm to trasa jivas. However there some blemishes are
possible on account of doing, getting done and endorsement with mind-speech-body.
Thus that is not pure Tyag. Here in this Pratima, the Tyag is pure with vow.
Thus the Pratima has been described.
Gatha
383: The person who
renounces food at night, he attains Upavas of six months in an year. On account
of Tyag of night food, he avoids violence pertaining to it also and renounces
business activities related violence also. Thus great compassion is practiced.
Meaning: The
one who renounces food at night, he performs Upavas for six months in an year.
Other violence pertaining to night are also abandoned. In other scriptures, in
this Pratima, the enjoyments with wife in day time also are renounced by means
of doing-getting done and endorsement by mind-speech-body. Thus Ratri Bhojan
Tyag was described. This is sixth Pratima and seventh out of twelve divisions.
Now Bramhacharya (Celibacy) Pratima is
stated :
Gatha
384: The Gyani Shravak
who does not desire all four kinds of women namely Devangana (heavenly),
Manushyani, Tiryanchni and Chitram ( artificial) by means of mind-speech-body,
he practices Bramhacharya with compassion.
Meaning: Renunciation
of all female forms totally with mind-speech-body in the sense of doing,
getting done and endorsement is Bramhacharya Pratima.
Now Arambh Virati Pratima is
described:
Gatha
385: The Shravak does not engage in any activities pertaining
to house hold which cause injury to jiva forms. He also does not make others do
the same and does not endorse others doing it. With a fearful mind towards all
violence forms, he definitely renounces all violence forms.
Meaning: The
Shravak renounces all Arambh ( violence which cause injury to jiva forms) by
means of mind-speech-body from aspects of doing self, getting done and
approving others doing it. He is Arambh Tyag Pratima holder Shravak. This is
eighth Pratima which is ninth division of the twelve.
Now Parigrah Tyag ( renunciation of
possessions) Pratima is stated:
Gatha
386: The Gyani Shravak renounces with
pleasure the possessions of both internal and external forms realising them to
be cause for Pap. He is Parigrah Tyagi Shravak.
Meaning: The
internal possessions are Mithyatva, Anantanubandhi and Apratyakhyanavarana
Kashaya which have been relinquished earlier. Now he attempts to reduce the
Pratyakhyanavarana kashayas and accompanying laughter and veda etc. form
no-kashayas. Externally he renounces the wealth, cereals etc. He derives lot of
pleasure in renouncing them since those who are really detached realise the
possessions to be great Pap form and hindrances. Therefore their renunciation
is pleasant.
Gatha
387: The external
possessions are anyway non-existent with poor people by nature hence there is
no great achievement there. It is the internal possessions which are very hard
to renounce.
Meaning: Those
who renounce internal possessions are glorious. These are generally attitude of
oneness with things. Hence those who renounce them, are the real
possessionless. Such is the form of Parigrah Tyag Pratima which is ninth, being
tenth of the twelve divisions.
The next is Anumodan Virati Pratima:
Gatha
388: The Shravak who
does not endorse the household activities which are roots of pap with the
spirit of ‘let destiny take its course’, he is Anumodan Virati Pratima holder
Shravak.
Meaning: Household
activities and activities pertaining to Arambh (activities injurious to jiva
forms) even for the purpose of food also, he does not endorse. With detachment,
stays in the house or elsewhere in Chaityalaya (temple) or Matha (convent) etc.
For the food, from home or some other shravak who calls , he eats there. He
does not ask for specific item to be made for food. Whatever the householder
provides he eats. Such is Shravak holder of tenth Pratima.
Gatha
389: The one who
engages in raga-dwesha purposelessly and contemplates of Shubha or ashubha
activities, that person generates pap without doing anything.
Meaning: Self
has renounced everything. Now meaninglessly he involves himself in auspicious
activities of the home, child birth, marriage etc. or inauspicious activities
like punishing someone, beating, tying etc.; thus contemplating of Shubha or
ashubha activities with raga-dwesha form manifestations he unnecessarily
generates Pap. Then how can he be holder of tenth Pratima? Hence the spirit
should be ‘ whatever is destined shall occur and if food is to be available
then it shall be’. With such spirit the Anumati Tyag Pratima is practiced. Thus
the eleventh of twelve divisions is described.
Now Uddishtha Virati Pratima is
elaborated:
Gatha
390: The Shravak who
with absolute purity of nine forms ( without blemishes of mind-speech-body with
spirit of doing, getting done and endorsement), accepts suitable food given in the form of alms
without begging, he is tyagi of Uddishtha Ahar.
Meaning: He
abandons home and stays in convent or monastery etc. Food is taken in the form
of alms. If someone cooks for him then it is not acceptable, nor does he beg.
Unsuitable food of the form of Sachitta etc. also is not accepted. Such is
Uddishtha Virat Shravak.
Towards end of life he should engage
In Shravak Aradhana:
Gatha 391: The
Shravak who is purified with Vritas and practices supreme Aradhana ( adoration)
near the end of life i.e. worshipping of darshan-gyan-charitra tapa; he attains
Indra position revered by devas in Achyut Swarga.
Meaning: The
Samyak Drishti Shravak who practices the pure Vrita without transgressions of
eleventh Pratima and towards end of life he engages in Aradhana (adoration) of
darshan-gyan-charitra tapa, he takes birth as Indra in Achyut swarga. This is
the supreme fruition of the vritas of supreme Shravak. Such is the form of
eleventh Pratima. Further details of the same can be known from Shastras
pertaining to conduct of Shravaks.
This concludes the twelve division
form Shravak dharma.
Continued…..
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