Adhunik Jivan Me Shramanachar Ki Mahatta

Here's a comprehensive summary of the Jain text "Adhunik Jivan me Shramanachar ki Mahatta" (The Importance of Shramanachar in Modern Life) by Dr. Jivraj Jain, based on the provided pages:

The article discusses the challenges and relevance of Shramanachar (the conduct and discipline of Jain monks and nuns) in the context of modern life, which has been drastically altered by industrial revolutions, advancements in information technology, and changing social environments.

Core Principles of Shramanachar:

• Non-violence (Ahimsa): A Shraman is a complete abstainer from violence, protecting all beings of the six kayas (bodies) with mind, speech, and action. They strive for their own welfare while also working for the welfare of others.
• Body as a Tool: The body is protected and utilized to shed accumulated karma and minimize the influx of new karma.
• Endurance: Shramans attempt to endure hardships (parishaha) and adversities (upasarga) with equanimity.
• Vigilance and Self-Awareness: Constant vigilance and high-level discernment are required in every action to ensure spiritual practice is uninterrupted and successful in self-reflection, analysis, purification, and development.
• Minimal Needs and Simplicity: The rules of Shramanachar minimize the needs of a Shraman and guide them to live a simple, detached life like a lion.
• Code of Conduct and Penance: A detailed code of conduct and provisions for penance for unintentional lapses are documented.

The Debate on Changing the Rules:

The author acknowledges the argument for changes in Shramanachar due to the difficulties faced by ascetics in modern times. However, Dr. Jain strongly advocates for the agamasammat (scripture-approved) and pure observance of Shramanachar.

• Historical Context: Shramanachar was formulated by Lord Mahavir considering the dravya (substance), kshetra (place), kal (time), and bhava (disposition) of his era. For approximately 2300 years after Mahavir, the social environment and circumstances did not change significantly. While there might have been a slight decrease in human physical and mental endurance or intellectual capacity, these were individual changes, not necessitating a revision of the rules for pure ascetic practice.
• Past Lapses: It is noted that in every era, some ascetics struggled to strictly adhere to the rules, leading to laxity. While these individuals did not gain high prestige individually, a significant increase in their numbers could have posed a threat to the disciplinary code, though this seemingly didn't happen on a large scale. In recent times, some ascetics have accepted or justified laxity, compromising their practice. However, knowledgeable and courageous lay followers (shravaks) and ascetics have also emerged to clarify these issues.

Impact of Modern Changes:

The article highlights how science and technology have profoundly transformed society over the last 200 years:

• Industrial Revolution: This has revolutionized lifestyles and social structures. Individualistic nuclear families have replaced joint families. Science has contributed significantly to material comforts and consumerism.
• Transportation: Geographical distances have shrunk, making the world feel like a single city. Travel across continents is now effortless and time-saving. This emphasis on time has increased the value of material prosperity. The need for manual labor or animal power for travel is obsolete. In production and manufacturing, machines have replaced animals, significantly reducing the incidence of pranatipata (harm to living beings).
• Information Technology and Communication: Revolutionary changes in communication have made geographical distances irrelevant for information exchange. This has resolved delays and difficulties in resolving doubts, enabling direct communication and better understanding of intentions. The impact of famines and other causes of knowledge loss has also diminished. The "mobile revolution" is deepening this impact.
  • In ancient times, differences in understanding among ascetics due to distance and underdeveloped communication necessitated periodic conferences. To maintain uniformity of knowledge, scriptures were transcribed, and later, printed books became widespread.
  • Today, ascetics' interpretations and lectures are rapidly disseminated through magazines and, more significantly, via the internet, computers, and television, reaching millions simultaneously.
• Knowledge Repositories: Libraries have evolved. Handwritten manuscripts have a limited scope, but digitization makes knowledge universally accessible. Researchers can access any library's resources online. The entire perspective of research has changed, along with the availability of educational resources and remote learning. Information about scriptures and commentaries is now available with a single click. This information revolution has redefined the role of ascetics and knowledge centers.
• Languages: Machine translation facilitates easy translation between languages, saving time for linguists.

The Crucial Question of Relevance:

The author concludes that due to these revolutionary changes in communication, information, and transportation, a radical transformation in the socio-economic environment has occurred. In this changed context, the relevance of Shramanachar becomes paramount.

Discussion on Specific Rules and Their Relevance:

1. Pedal Yatra (Walking Pilgrimage) and Its Importance:

   • Ascetics traditionally travel on foot and are forbidden from using vehicles, even a cycle rickshaw driven by others. Their journeys are undertaken with meticulous care (irya samiti).
   • Walking keeps the ascetic grounded.
   • The temptation to spread religion far and wide, even abroad, can lead to violations of the ahimsa (non-violence) mahavrata (great vow) due to harm to living beings.
   • While vehicle use might have been an exception in the past, it required penance. Unrestricted use is against Shramanachar.
   • Those who prioritize propagation over this rule violate their mahavrata. Their argument that balancing the "sin" of propagation with "merit" is flawed if they lack compassion for single-celled beings. Violence remains violence.
   • An ascetic who violates their mahavrata is not more venerable than a lay follower who strictly adheres to even a minor vow.
   • Penance is only for exceptional lapses, which should remain exceptions. The primary goal of an ascetic is self-welfare, with the welfare of others being secondary. Repeating exceptions is unacceptable.
   • Attempts to justify vehicle use with other arguments are deemed inappropriate.

2. Writing and Communication Systems:

   • Historically, Devardhigani's act of transcribing scriptures by hand was considered an exception, for which penance was taken. This was done to preserve Jain scriptures due to weakened memory from external influences.
   • However, today, most ascetics engage in writing, some for their sangha's (community's) management and others for writing books. This is often done minimally and with discretion, using diaries for memory support. The exception of handwritten scripture preservation has become a norm.
   • The principle of panha sammikkhayae (considering scripture after examination) is now used to justify modern writing practices. This has led to the acceptance of printing with machines as well, with some ascetics taking penance for it, while others refrain. The argument "less violence, more scripture preservation" is used to justify the use of computers and printers, moving beyond 18th-century printing presses.
   • There's a concern about the justification of harming beings in the electrical kingdom to use these technologies, especially the idea of not considering electrical beings as living.
   • An ascetic should wisely consider the limits of concessions within the framework of the Acharanga Sutra. A compassionate and non-violent approach is needed.
   • The question arises whether this task should be undertaken by a householder with minor vows or an ascetic with great vows. Should ascetics solely monopolize religious propagation, or can knowledgeable householders use modern communication responsibly within their limitations?
   • Due to the stringent limits of pure Shramanachar, the responsibility cannot solely rest on ascetics.

3. Use of Electricity:

   • Some ascetics use loudspeakers and television to extend the reach of their discourses, believing it relevant. The fear of harming beings in the luminous kingdom has diminished.
   • Some even argue that electrical beings don't exist, viewing electricity as mere physical energy.
   • They claim to perform a great service by spreading Jainism worldwide through TV.
   • Conversely, other ascetics prioritize protecting electrical beings, considering the propagation of teachings through TV a secondary issue. They prioritize self-welfare.
   • The author considers prioritizing the reduction of harm to living beings through modern scientific devices as unreasoned and irrelevant, arguing that the issue of violence and non-violence is tied to self and other welfare and the ascetic's compassion.
   • If a cost-benefit analysis is to be done, it should be within the scope of householders, not those with great vows, as the mahavrata of non-violence cannot be compromised.

Conclusion and Recommendations:

• Undiminished Importance: The importance of pure conduct in modern social structures remains as it was, especially for those with great vows.
• Social Pressure: The immense possibilities for propagation are creating social and mental pressure on ascetics to use these modern tools.
• External Validation vs. Inner State: For ordinary ascetics, bearing this pressure is difficult. Those who have adopted these tools may find their success measured by national honor, state patronage, and large congregations. While they might live detached from these external achievements, the possibility of fostering delusion cannot be denied.
• Upholding Mahavrata: The expectation remains that ascetics uphold the integrity of their great vows.
• Role of a New Class of Lay Followers: To utilize new resources for religious propagation, a new, specific class of lay followers is needed. Some acharyas (spiritual leaders) have already begun training such individuals.
• Divergent Expectations: Expectations from ascetics who have embraced both scriptural knowledge (shrut dharma) and righteous conduct (charitra dharma) are different. Therefore, developing this new class of ascetics is crucial.
• Critique of Some Religious Leaders: The author criticizes some self-proclaimed religious leaders who, in the name of social service, education, and healthcare, gather devotees' devotion, become immersed in the "sweet intoxication of dharma" with their disciples, and claim detachment while enjoying worldly comforts, making the shedding of passions seem impossible.
• Self-Deception: Violating one's soul-accepted path in the name of relevance is a form of self-deception.
• Honest Ascetics: The article acknowledges the existence of many honest and authentic ascetics who strive to fully observe the ahimsa mahavrata. Their conduct, austerity, and renunciation are comparable to the fourth era's standards. They live detached from ostentation and possessions, engaging in manual labor and practicing dharma purely, drawing crowds of knowledgeable devotees in a simple environment.
• Challenges in Gochari (Alms-seeking): Due to the prevalence of single-family households, ascetics face difficulties in obtaining pure (prasuk) and acceptable (eshania) food and water. Not only have family diets changed, but meal times have also shifted.
• Prasuk Water Campaigns: To overcome these difficulties, some sanghas have launched campaigns for the use of achitta (unprocessed) water, which is timely. Reviving forgotten lifestyles has led some lay followers to make prasuk dhovan (purified water) available.
• The Criticality of Prasuk Water: While going without food is not a major problem for ascetics, the lack of prasuk water poses a serious threat to their lives.
• Mineral Water Debate: Some ascetics have declared bottled mineral water as prasuk to alleviate difficulties. However, experiments show that mineral water is not prasuk, even if it's bacteria-free. Therefore, misleading propaganda about mineral water should be avoided.
• Lay Follower's Duty: The pure conduct for lay followers, as per scriptures and science, is to increase the use of dhovan water in every household.
• Impact of Pure Ascetics: The influence of ascetics with pure conduct and subdued passions is far greater. As the saying goes, those who show the path of light must first emerge from darkness themselves.
• Responsibilities of the New Ascetic Class: The new class of ascetics can be entrusted with many propagation responsibilities in today's context.
• Increased Utility of Pure Shramanachar: In today's world, the utility of pure, scripture-approved Shramanachar has increased.
• Role of Devoted Lay Followers: To remove the obstacles in the path of its pure observance, dedicated lay followers should come forward to earn merit through "religious brokerage."
• Support System: A strong lay follower community is essential for maintaining the purity of ascetic conduct. Pure Shramanachar is the ideal and effective support for the lay follower's agar dharma (householder's vow), providing true spiritual and ethical leadership and enhancing the reputation of the sangha.
• Enduring Relevance of Scientific Ethics: The scientific approach taken in formulating the ascetic code of conduct to achieve the original scriptural goal remains logical, practical, and relevant even today.
• Lay Community's Effort: The lay community should make efforts to find simple solutions to the obstacles in its observance, understanding its scientific basis.
• Need for Organized Lay Class: In the context of modern science, to fulfill the increasing needs and possibilities of society, a broad organization of a new class of lay followers is expected. This group would act as a link between lay followers and ascetics, possessing limited freedom to appropriately utilize modern vehicles, telecommunications, and new technologies.