Digambar Granth Mulachar Me Pratipadit Shramanachar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Digambar Granth Mulachar me Pratipadit Shramanachar" by Fulchandra Jain Shastri, focusing on the core concepts of Shramanachar (ascetic conduct) as presented in the Mulachar:

The article, "Shramanachar as Expounded in the Digambar Text Mulachar" by Prof. (Dr.) Phoolchand Jain, provides a detailed overview of the ascetic path as outlined in the Mulachar, a foundational Digambar Jain text authored by Acharya Vattakera. The summary covers the fundamental virtues, practices, and principles that define the life of a Jain monk.

The Essence of Shraman Culture:

Ancient Roots: The Shraman tradition in India is ancient, predating the arrival of the Aryans. It is believed to have been initiated by the first Tirthankara, Rishabha.
Spiritual Ideals: Shraman culture is characterized by its emphasis on labor (shram), self-control (sanyam), and renunciation (tyag), maintaining a distinct identity amidst cultural fusions.
Core Characteristics: Shramans are defined by their equanimity (upshant) and detachment from fleeting thoughts and emotions, working for the welfare of themselves and others with equanimity.
Goal of Liberation: The ultimate aim of Shraman culture is spiritual development and liberation (moksha) through the path of the "jewels" (Ratnatraya) – right faith (samyak-darshan), right knowledge (samyak-gyan), and right conduct (samyak-charitra).

The Shramanachar and its Literature:

Foundation of Conduct: Right faith is the first step towards spiritual development, essential for both lay followers (shravaka) and ascetics (shramana). Knowledge develops naturally thereafter, but complete knowledge is achieved through practice and conduct. The teachings "Gyan ka saar aacharo" (the essence of knowledge is conduct) and "Charitram khalu dharmo" (conduct is indeed religion) highlight the importance of conduct and austerity.
Extensive Literature: A vast body of literature on Shramanachar exists in various ancient Indian languages, including Ardhamagadhi, Shauraseni, Maharashtri Prakrit, Sanskrit, and Apabhramsha. Key Digambar texts include Bhagwati Aradhana, Mulachar, Pavayanasara, Ashtapahuda, Ratnasara, Kartikeyanupreksha, Charitrasara, Aacharasara, Aradhanasara, Bhavasangraha, and Angaradharmamrita. Shvetambara traditions also have significant texts like Aayarang, Suyagadanga, and others.
Meaning of Achar: The term "Achar" signifies conduct, behavior, and practice. Jain Tirthankaras and countless Shramanas achieved liberation through the practice of Achar, guiding others towards the true path of sorrow cessation.

The Eight and Twenty (28) Moolgunas (Fundamental Virtues/Practices):

The article meticulously details the 28 Moolgunas, which form the bedrock of Shramanachar. These are considered the foundational principles that ascetics vow to uphold throughout their lives.

Five Mahavratas (Great Vows):
- Ahimsa (Non-violence)
- Satya (Truthfulness)
- Asteya (Non-stealing)
- Brahmacharya (Chastity)
- Aparigraha (Non-possession)
- Distinction between Moolgunas and Anuvratas: Mahavratas are the complete, universal, and eternal renunciation of these fivefold sins, practiced by ascetics. Anuvratas, practiced by householders, are partial or limited renunciations.
Five Samitis (Careful Conduct): These are essential for the uninterrupted practice of Mahavratas, ensuring safety for all living beings during daily activities.
- Irya Samiti (Careful movement)
- Bhasha Samiti (Careful speech)
- Eshana Samiti (Careful begging for alms)
- Nikshepa Samiti (Careful handling of objects)
- Pratishthapana Samiti (Careful disposal of bodily excretions)
Five Indriya Nigraha (Control of the Five Senses): The senses, being the gateways to worldly pleasures, must be controlled to prevent attachment and aversion.
- Control of sight (Chakshu)
- Control of hearing (Shrotra)
- Control of smell (Ghrana)
- Control of taste (Jihva)
- Control of touch (Sparsha)
- Purpose: Indriya Nigraha involves regulating the mind's attachment or aversion to sense objects, not eliminating the senses themselves.
Six Avashyaka (Essential Duties): These are the indispensable daily practices for a pure-minded ascetic.
- Samayika (Equanimity, meditation)
- Stava (Praise of Tirthankaras)
- Vandana (Salutation to superiors/elders)
- Pratikramana (Confession and atonement for faults)
- Pratyakhyana (Renunciation of future faults)
- Kayotsarga (Abandonment of the body, deep meditation)
Seven Other Moolgunas:
- Locha (Keshloch): Plucking out hair with one's own hands, symbolizing detachment and austerity.
- Achallakya: Nakedness, symbolizing complete renunciation of possessions (in Digambar tradition; Shvetambaras have prescribed minimal clothing).
- Asnan: Abstinence from bathing and beautification, emphasizing inner purity.
- Kshitishayan: Sleeping on the ground.
- Adantagharshan: Not cleaning teeth with external objects, aiming for sense control.
- Sthitabhojan: Eating while standing, with hands as bowls.
- Ekabhakta: Eating only once a day, within specific timeframes.

Significance of Moolgunas:

Foundation for Higher Virtues: The 28 Moolgunas are the basis for all other virtues and practices (Uttaragunas). Without these fundamental principles, other practices are ineffective.
Simplicity and Detachment: These practices cultivate simplicity, naturalness, self-reliance, and detachment from worldly comforts. They help the ascetic overcome self-pity and fear of public opinion.
Inner Purity: While external actions are important, the ultimate goal is the purification of inner passions (kashayas). The Moolgunas facilitate this by promoting constant self-awareness and the realization that the body is distinct from the soul.
Limited Needs: Adherence to these Moolgunas significantly limits an ascetic's needs, enabling them to pursue spiritual advancement towards ultimate bliss (Akshaya Sukha).

Uttaragunas (Secondary Virtues/Practices):

These include twelve types of penance (tapas), twenty-two types of endurance (parishaha), twelve contemplations (bhavana), the five "achars" (conducts), ten virtues (dharma), and various other qualities. These practices help the Shramana achieve spiritual growth, karma annihilation, and ultimately, liberation.

Diet, Movement, and Behavior (Ahar, Vihar, Vyavahar):

Mindful Practices: Ascetics engage in these activities with careful consideration of time, place, exertion, and necessity.
Balanced Approach: While minimizing karma, ascetics adapt their practices to their physical condition without compromising their core vows.
Importance of Companionship: The text strongly discourages solitary wandering (ekaki vihar) due to the increased risk of violating vows. Traveling in groups (sasaṅgha) or with at least two other ascetics is recommended for mutual inspiration and support.
Selflessness and Universal Welfare: Upon embracing the Shraman path, personal desires fade, replaced by a focus on universal well-being. Every action becomes significant, contributing to the welfare of the world.

Conclusion:

The article emphasizes that true human greatness lies not in longevity but in humanity itself, which is dependent on the purity of life. Purity of mind, purification of karma, perfection of virtues, constant vigilance, and subtle discrimination are pathways to this elevated humanity. Jain ethics, with its emphasis on morality and self-control, offers universal principles that anyone can adopt to achieve the ultimate goal of life. The institution of ascetics (Shramanasangha) plays a vital role in maintaining moral ideals within society by living a life of exemplary conduct and self-discipline, accepting only sustenance from the world. Recognizing and respecting the ideals of these ascetics is crucial for fostering a society of love, affection, goodwill, and for instilling values in future generations.