Dharmik Pariprekshya Me Aaj Ka Shravak

Here is a comprehensive summary of the provided Jain text, "Dharmik Pariprekshya me Aaj ka Shravak" (Today's Householder in a Religious Perspective) by Subhash Kothari:

The article discusses the role and expectations of a Shravak (a lay follower in Jainism) from a religious perspective, contrasting the ideals with the current reality.

The author, Dr. Subhash Kothari, begins by stating that humans are social beings and must engage in their duties within society, family, and nation. He draws a parallel between the society of Mahavir's time and the present, noting that Mahavir's teachings remain relevant but require inner understanding. He observes that while Mahavir's era was characterized by simple and virtuous people, today's humans have become more rational and sometimes devious due to changing circumstances.

The text explains that religious paths are primarily two: renunciation (becoming a monk, ascetic, yogi, or mendicant) and householder life (becoming a Shravak, Upasak, follower, or householder). Jain scriptures detail the rules for householders, who are referred to by various terms like Upasak, Shramani-upasak, Grihi, Agaar, and Shravak. A Shravak is defined by Acharya Pandit Ashadhar as one who is devoted to the Panch Parmeshthi (the five supreme beings), performs charity and worship, and follows Mulgun (fundamental vows) and Uttargun (subsidiary vows). The word Shravak itself originates from the root "Shrun," meaning "one who listens," implying a disciple who daily listens to sermons on right faith and conduct from monks.

The article then delves into the prerequisites for a householder to be considered a Shravak, even if not explicitly stated in ancient scriptures, as these qualities are assumed in a good householder. Later scholars like Haribhadra, Hemchandra (in his Yogashastra), and Pandit Ashadhar have outlined these virtues. Hemchandra lists numerous qualities of a "path-follower" (marganusari), which include:

• Earning wealth through honest and ethical means.
• Appreciating the conduct of virtuous individuals.
• Arranging marriages within one's social and moral strata.
• Fearing sins.
• Following established customs of the land.
• Avoiding slander.
• Constructing houses with appropriate entrances and not excessively open or closed.
• Associating with virtuous people.
• Serving parents.
• Avoiding places that disturb the mind.
• Not engaging in reprehensible actions.
• Spending within one's means.
• Dressing according to one's financial situation.
• Listening to religious teachings with an intelligent mind.
• Not eating when one has indigestion.
• Eating at fixed times with contentment.
• Pursuing the four aims of life (purusharthas).
• Honoring guests.
• Avoiding stubbornness and obstinacy.
• Favoring virtue.
• Not acting contrary to the country and time.
• Working within one's capacity.
• Respecting the virtuous.
• Providing for dependents.
• Being farsighted.
• Understanding one's own welfare and harm.
• Being grateful.
• Earning public affection through good conduct and service.
• Being modest.
• Being compassionate.
• Being gentle.
• Being inclined towards philanthropy.
• Being inclined towards renouncing anger, lust, etc.
• Controlling the senses.

These thirty-five qualities, though sometimes numbered differently by various scholars, encompass the essence of a virtuous householder. The author emphasizes that these Jain ethical principles are highly practical and social, contributing to individual, family, and societal development.

Following these practical qualities are the theoretical principles: the Anuvratas (minor vows), Gunavratas (subsidiary vows), and Shikshavratas (training vows).

• Anuvratas: These are the diluted forms of the five Mahavratas (great vows): Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (chastity), and Aparigraha (non-possession).

  • Ahimsa: Acknowledging that householders cannot avoid all forms of violence (microscopic violence to earth, water, etc.), the Shravak vows to avoid Sankalpi violence (intentional killing of living beings). The author notes that any civilized person opposes unnecessary harm to sentient beings.
  • Satya: Not speaking falsehoods, including lies against society, the state, or religion. Denigrating others, revealing secrets, giving false teachings, and writing false accounts are considered sins.
  • Asteya: Not stealing, inciting others to steal, or accepting stolen goods, and respecting state laws. This is also a social and economic offense.
  • Brahmacharya: Maintaining fidelity to one's spouse and treating all other women as mothers or sisters. Engaging with prostitutes, indulging in vulgar acts, facilitating others' marriages, and intense lust are considered offenses to be avoided.
  • Aparigraha: Not using more than necessary and distributing excess to others. It also involves setting limits on the use of possessions to avoid excessive accumulation.

• Gunavratas: These are the three subsidiary vows: Dishavrata (vow of spatial limitation), Upabhoga Pariman Vrata (vow of limited consumption), and Anarthadand Vrata (vow of refraining from causeless harm). These vows help in the gradual expansion of the Anuvratas. Dishavrata restricts travel and trade in certain directions, while Anarthadand Vrata prohibits unnecessary violence, such as cutting green vegetation.

• Shikshavratas: These are the four training vows: Samayika (equanimity), Deshavakashika (limited temporal restraint), Aushadha (fasting), and Atithi Samvibhag Vrata (charity to the needy). These vows refine inner consciousness, lead to spiritual progress, and foster tolerance and self-control.

The author then critically examines the current state of Shravaks in light of these principles. He expresses disappointment, noting that many Shravaks seem to have forgotten their identity. Instead of being truly non-violent, they engage in blaming others, ostentatious displays of wealth and events, and create divisions within society in the name of religion. They falsely claim to be followers of Mahavir while harboring violence, selfishness, and attachment within. Such hypocritical Shravaks often dominate, lecturing others on righteousness and morality while their actions contradict their words.

He points out that while individuals who donate large sums are often lauded as leaders and virtuous, their adherence to Shravakacharya (the conduct of a Shravak) is questionable, perhaps not even for an hour a month. Many Shravaks are not even fully aware of their duties, let alone practice them. He contrasts this with the glorious tradition of Mahavir's followers like Ananda and Kamdev (male disciples) and Jayanti, Shivananda, and Agnimitta (female disciples), who were highly accomplished in their spiritual practices, understood their own conduct, and even guided monks.

The article laments the absence of Shravaks who would take responsibility, like Lokashah, who could be pioneers of social change. The author criticizes the current trend where religious leaders form their own "teams" and insist on receiving Samyaktva (right faith) from different gurus, thus dividing the community.

Finally, Dr. Kothari asserts that the rules of Shravakacharya do not need alteration to suit contemporary circumstances. The principles of renouncing the seven deadly vices (sapta kuvyasan), the qualities of a path-follower, and the twelve vows laid down by Mahavir are eternal values that will not change for centuries. The essence of Shravakacharya is for the Shravak to recognize their identity, maintain consistency in their conduct and behavior, and understand their duties and responsibilities for the survival of society.