Arhat Dharm Evam Shraman Sanskruti

Here's a comprehensive summary of the provided Jain text, "Arhat Dharm evam Shraman Sanskruti" by Vidyanandmuni:

The text, "Arhat Dharm evam Shraman Sanskruti," by Muni Vidyanand, emphasizes the ancient and foundational nature of the Arhat Dharma and Shraman culture. It argues that this tradition is not confined to a specific sect but is a timeless path to liberation.

Key Concepts and Arguments:

• Ancient Origins of Dharma: The author highlights that even in the time of the first Tirthankara, Adinath (Rishabhdev), there were 363 different schools of thought. Before the era of Tirthankaras, during the "Bhoga Bhumi" (period of enjoyment), there were no distinctions of religion, caste, sect, or class. The tradition of Tirthankaras propagating the Dharma is continuous and ancient.

• The Meaning of "Arhat Dharma": The Dharma propagated by the Tirthankaras is called "Arhat Dharma." This is because all Tirthankaras, from the beginningless past, have attained the status of "Arhat" before preaching the Dharma. The term "Arhat" signifies one who is worthy of reverence and the one who guides beings towards this revered state.

• Etymology and Significance of "Arhat": The word "Arhat" is derived from the root "arh" (to praise or be worthy). The text explains its grammatical formation, leading to "Arhat." This state is described as the highest in the world, preceding the ultimate liberation (Siddha state) and serving as the gateway to it.

• Presence of "Arhat" in Diverse Literature: The text asserts that the term "Arhat" is found extensively in Vedic, Sanatan (Hindu), and Buddhist literatures. Citing this as evidence, it argues that even if the Vedas are considered the most ancient literature, the presence of "Arhat" in them confirms the antiquity of the Arhat Dharma. Several quotes from the Rigveda, Mahabharata, various Puranas, and Yoga Vashishtha are presented to support this claim. An inscription from Khandagiri-Udayagiri dating to the 2nd century BCE is also mentioned.

• The Namokar Mantra as the Core of Arhat Dharma and Shraman Culture: The text identifies the Namokar Mantra ("Namo Arihantanam, Namo Siddhanam, Namo Acharyanam, Namo Upadhyayanam, Namo Loke Savva Sadhuṇam") as the fundamental mantra of Arhat Dharma. It explains the derivation and meaning of each term:

  • Namo Arihantanam (नमस्कार हो अरिहन्तों का): Salutations to the Arhats, who have attained the state of perfection, are free from the destruction of the four destroying karmas (knowledge-obscuring, perception-obscuring, delusion, and obstruction), and possess omniscience. The text clarifies that "Arihanta" is the correct form derived from the root "arh" (to praise/be worthy), not "ari" (enemy) and "hanta" (destroyer).
  • Namo Siddhanam (नमस्कार हो सिद्धों का): Salutations to the Siddhas, who have achieved liberation from the cycle of birth and death, are free from all eight types of karmas, are pure, eternal, possess eight virtues, have accomplished their task, and reside at the apex of the universe.
  • Namo Acharyanam (नमस्कार हो आचार्यों का): Salutations to the Acharyas, who lead the path of conduct and are authorities on the science of conduct, possessing 36 virtues.
  • Namo Upadhyayanam (नमस्कार हो उपाध्याय का): Salutations to the Upadhyayas, who impart knowledge to other monks within the monastic order.
  • Namo Loke Savva Sadhuṇam (लोक में सर्व साधुओं को नमस्कार हो): Salutations to all Sadhu (monks) in the world, who achieve their own welfare and the welfare of others for liberation. The text emphasizes that "Sadhu" specifically refers to mendicants who practice asceticism.

  The author posits that understanding these five Parmeshthis (exalted beings) is equivalent to understanding the principles of Arhat Dharma. Thus, the Namokar Mantra is the foundation of Shraman Culture, and Shraman Culture is the foundation of the Namokar Mantra, both being anadi (beginningless) and ancient.

• The Concept of "Shraman": The word "Shraman" is defined as one who undertakes austerity or hard penance. The Shraman tradition is ancient in India, coexisting with the very nature of things. The term "Shraman" is analyzed through three lenses:

  • Shram: Effort or labor done by the body.
  • Parishram: Effort done by the body and mind.
  • Ashram: Effort done by mind, speech, and body (all three). The text connects Shraman closely with "Ashram" (in the sense of dedicated spiritual practice), highlighting that Shraman monks practice concentration with the unity of mind, speech, and body. It is suggested that Shraman Dharma is the progenitor of other Ashramas.

• Shraman Culture's Pervasiveness: The existence of the term "Shraman" is found in numerous ancient texts, including the Vedas, Puranas, grammar, Upanishads, and Bhagavata Purana, and in various languages. Shraman culture was prevalent throughout ancient India, from the Himalayas to Kanyakumari. Evidence suggests that Tirthankaras even traveled to Tibet. The name "Bharat" for India is also linked to Chakravarti Bharat, an follower of this culture.

• The Influence of Shraman Culture: The text notes that the Shraman tradition influenced the development of Vanaprastha (forest dweller) and Sannyasa (renunciate) in the Brahminical tradition. The text also mentions the author's personal experiences during his pilgrimage in the Himalayas, where he found evidence of Jain and Shraman culture in regions like Srinagar-Garhwal.

In essence, the book "Arhat Dharm evam Shraman Sanskruti" aims to demonstrate that Arhat Dharma and Shraman culture are not sectarian but are ancient, universal principles of spiritual attainment, rooted in the veneration of perfected beings (Arhats) and the practice of austerity. The Namokar Mantra is presented as the central tenet and unifying force of this profound and enduring tradition.