Adarsh Shraman Jivan Ka Swarup - Book Summary

Here's a comprehensive summary of the Jain text "Adarsh Shraman Jivan ka Swarup" (The Nature of the Ideal Ascetic Life) by Prof. Sagarmal Jain, based on the provided text:

The article, "Adarsh Shraman Jivan ka Swarup" by Prof. Sagarmal Jain, defines the ideal Jain ascetic (Shraman) and contrasts it with the characteristics of a Buddhist ascetic. It also addresses and refutes common criticisms leveled against Jain asceticism, such as its perceived harshness and world-renouncing nature.

The Ideal Jain Ascetic (Shraman):

The text outlines the qualities of an ideal Jain ascetic through a series of definitions:

Renunciation and Dedication: An ideal ascetic is one who renounces worldly life through the teachings of wise men or other causes. They remain constantly absorbed in the words of enlightened beings, act according to their commands, and maintain mental equanimity. They are not ensnared by the allure of women and do not desire to re-indulge in pleasures they have relinquished.
Adherence to Jain Principles: Such an ascetic takes refuge in the teachings of Lord Mahavir, considers all six types of living beings (Shat Jivanikay) as oneself, adheres to the five great vows (Pancha Mahavrata), and is free from five types of sinful conduct (Paapachar: false belief, vows, negligence, passions, and inauspicious intentions).
Control and Detachment: An ideal ascetic constantly abandons anger, pride, deceit, and greed. They stabilize their mind in the words of the wise and renounce wealth like gold and silver.
Righteousness and Austerity: They abandon ignorance, maintain pure faith (Samyakdarshan), exercise restraint over mind, speech, and body, and strive to destroy accumulated karma through knowledge, austerity (tapa), and self-control.
Non-Accumulation: They do not hoard or arrange for others to hoard food, water, or desirable edibles for the future.
Equanimity and Non-Violence in Speech: They refrain from engaging in arguments, hateful, or painful speech. Even when opportunities arise, they do not get angry at anyone. They keep their senses steady, their mind calm, and are always immersed in self-restraint, achieving a state of tranquility without disrespecting anyone.
Patience and Fearlessness: They peacefully endure harsh words, abuse, and unjust accusations that are like thorns to the ears. They remain fearless even in places of terrifying roars and experience pleasure and pain with equanimity.
Inner Transformation (Bhav-Bhikshu/Bhav-Sadhu): The text further elaborates on the "inner ascetic" (Bhav-Bhikshu/Bhav-Sadhu) who:
- Accepts vows like the "Masadi ki Pratima" (vows related to month-long practices) and is not afraid even when witnessing terrifying scenes in cremation grounds. They are devoted to fundamental vows and austerities, and do not desire their body for the present or future due to attachment (mamta).
- Performs Kayotsarg (standing meditation) multiple times, renouncing attachment to the body. They are forgiving like the earth, enduring everything, even insults or physical harm, without any ulterior motive or curiosity.
- Conquers hardships (parishahs) through the body, lifting their soul above the cycle of birth and death. Understanding the terrifying nature of this cycle, they remain engaged in ascetic practices.
- Is restrained in hands, feet, speech, and senses, engaged in religious contemplation (Dharmadhyan), has a concentrated mind, and understands the meaning of scriptures.
- Is free from attachment and greed towards their possessions like clothes and bowls, begs from unknown houses, and avoids faults like Pulak and Nishpulak which can weaken asceticism. They refrain from buying, selling, and hoarding, being free from all attachments.
- Does not crave unattainable things nor is attached to attained tastes. They practice pure conduct in their alms rounds and do not desire a life of indiscipline. They do not expect spiritual powers (riddhi), respect for their robes, or praise.
- Is not proud of their caste or appearance, nor intoxicated by gain or scriptural knowledge. Abandoning all pride, they remain engaged in religious contemplation.
- Shows the true path of Dharma, remains steadfast in the good Dharma, and helps others to do the same. They abandon the signs of misconduct (i.e., do not associate with false ascetics) and do not engage in idle talk or jest.

The ultimate goal of such an ideal ascetic is to attain liberation (Moksha) by stabilizing their soul in the path of welfare, leaving the transient and impure physical body, and completely severing the bonds of birth and death, ensuring no return.

Comparison with Buddhist Ascetics:

The article briefly touches upon the Buddhist tradition, citing the Sutta Nipata and Dhammapada. Buddhist ascetics are described as preferring solitude and a homeless life, fearing association and attachment to household life. They are those who destroy existing sins and prevent future ones, living in solitude and peace. They are beyond the cycle of birth and death, having destroyed the "seeds" of existence and not nurturing them. They desire nothing from worldly conditions, are free from craving and greed, and do not accumulate merit or sin as they are beyond the world. An ideal Buddhist ascetic is one who is intelligent, unaffected by anything, has renounced all, and has extinguished craving. They are solitary, vigilant, undisturbed by criticism or praise, fearless like a lion, unentangled like the wind, unstained like a lotus leaf in water, guides to others, and not followers. They are steadfast like a pillar, unperturbed by others' judgments, free from passions, and have controlled senses. They are upright, steady-minded, abstain from sinful acts, and are mindful of both inequality and equality. They are disciplined, do not commit sins, remain restrained in youth and middle age, and neither irritate themselves nor others. They accept alms from any part of the offering, their livelihood depends on others, and they neither criticize nor praise the giver. They abstain from sexual intercourse, wander alone, are not attached even in youth, and are free from intoxication and negligence. They have understood the world, are seers of the ultimate truth, have crossed the flood and ocean of existence, and are called liberated by the wise.

Addressing Criticisms of Jain Asceticism:

The article then directly addresses and refutes common criticisms leveled against Jain ascetic practices:

Harshness and Impracticality of Ahimsa (Non-violence):
- Rebuttal: Ahimsa is not based on excessive intellectuality but on feelings of compassion, empathy, equality, and love. Therefore, rules based on it cannot be considered overly intellectual.
- Harshness of Rules: The author acknowledges that Jain ascetic rules are indeed strict. However, this strictness is attributed to the need to counteract human tendencies towards deceit and deception, especially as they became more prevalent. Lord Buddha himself is said to have criticized the Jain practice of self-inflicted physical hardship.
- The Value of Strictness: The author argues that strict rules are necessary to prevent people from succumbing to desires. While Buddha did not impose such strict rules, the author points to the emergence of immoral sects like Vamachara from the Buddhist monastic system as a consequence of the lack of strict ethical guidelines. The unregulated state of the Vedic ascetic society is also cited. Strict ethical rules are seen as a safeguard against decline.
- Controlling the Mind: Strict rules are essential to restrain the fickle mind when it is prone to deceit. Without strict adherence, uncontrolled senses can harm an individual.
- Distinguishing Body and Soul: A second aspect of enduring hardship is to dispel the illusion that the soul and body are one. Spiritual practice requires understanding the soul as distinct from the body. Ascetics endure suffering arising from strict rules to realize that physical pain does not affect their soul. They deliberately invite hardships to test their ability to separate themselves from the body.
- Relativity of Harshness: The author emphasizes that the perception of harshness is relative. What is difficult for one person may be easy for another, depending on their background, practice, and capacity. Examples include walking barefoot in all seasons and hair-pulling (keshalunchan).
- Subjectivity of Critics: Critics who deem Jain practices excessively harsh are likely judging based on their own lack of practice or courage.
Nivritti-parakta (World-Renouncing Nature):
- Criticism: Western thinkers have criticized this approach as lacking the ability to adjust to worldly circumstances, being pessimistic, stifling courage, fatal to human development, and escapist.
- Rebuttal:
  - True Meaning of Nivritti: Nivritti means abstaining from evil, sinful, or violent actions. It does not mean abstaining from good, non-violent, or charitable deeds. It is not an escape from the world or society. For the ascetic, it means distancing themselves from the selfishness, self-interest, and violence prevalent in worldly pursuits.
  - Not a Lack of Adaptability: It is not a sign of inability to adapt but a conscious choice by the practitioner who does not consider worldly pursuits as the right path for development.
  - Not Pessimism: It is not pessimism because the ascetic aims for the ultimate goal of perfection, which requires immense courage.
  - Social Benefit: The pursuit of detachment is not detrimental to social welfare. The goal of detachment includes self-development and the welfare of others. Ascetics are obligated to share the truth they discover through their practice with society, from which they receive their physical sustenance. Jain ascetics are meant to guide people to the right path.
  - Guardians of Morality: Ascetics act as sentinels and inspirations for maintaining moral order in society, living a life of minimal needs while keeping moral values alive. They do not harm society; rather, they offer a crucial service. Their lives exemplify "simple living, high thinking," fostering goodwill, cooperation, and altruism, teaching self-welfare and the welfare of others. Understanding the importance of these world-renouncing ascetics is crucial for moral order and virtue in society.
  - Not Social Parasites: The accusation that ascetics are a burden on society and exploit social labor is refuted. While some may misuse the path for sustenance, true ascetics are not exploiters. The author compares them to law enforcement and judges, who are also supported by society and do not perform manual labor but are not called exploiters. Ascetics who dedicate their lives to cultivating virtues and guiding others morally are essential. It is foolish to value those who promote vice over those who cultivate virtue.
Lack of Contribution to Social Development:
- Criticism: Ascetics do not contribute to social development and hinder it.
- Rebuttal: This criticism stems from a narrow definition of development that focuses solely on material progress, neglecting moral and spiritual development. While material progress is a part of social development, it is not the entirety. Moral and spiritual development, in which Jain ascetics actively participate, are equally, if not more, important. Therefore, Jain ascetics are not hindrances but contributors to overall social development.

In conclusion, the article asserts that the Jain ascetic institution is a guardian of morality in both individual and social life, and its value cannot be denied. The text emphasizes the rigorous yet meaningful path of Jain asceticism, highlighting its internal discipline, external conduct, and vital role in upholding moral and spiritual values within society.