Jain Parampara Me Guru Ka Swarup

Here is a comprehensive summary in English of the Jain text "Jain Parampara me Guru ka Swarup" by Parasmal Chandaliya:

The article, "Jain Parampara me Guru ka Swarup" (The Nature of the Guru in Jain Tradition) by Parasmal Chandaliya, emphasizes that in the Jain tradition, a "Susadhu" (a truly virtuous and accomplished monk) is the Guru. The article delves into who a Susadhu is, their characteristics, and why they should be considered a Guru.

The core message is that a Guru is one who dispels the darkness of ignorance within an individual, illuminating their path with the light of discernment. They are superiors in knowledge and conduct, serving as ideals in renunciation and detachment. Jain scriptures define a Guru as someone who is knowledgeable in Dharma, practices Dharma, lives a life filled with Dharma, and imparts the teachings of Dharma and scriptures. A capable Guru is essential to guide life away from wrong paths and onto the right one, leading towards the ultimate goal.

The Triad of Essence in Jainism: Jainism identifies three fundamental principles: Deva (God), Guru, and Dharma (Religion/Path).

• Deva refers to the Arihant Bhagwan – the liberated souls who are devoid of 18 imperfections, omniscient, free from passions, and benevolent advisors.
• Guru are the Sadhus – specifically, the Nirgranthas (those without possessions), who have renounced attachment to wealth and women, adhere to the five great vows (Mahavratas), practice five careful movements (Samitis) and three restraints (Guptis), protect all living beings, possess twenty-seven virtues, and follow the teachings of the passionless ones (Vitaragas).
• Dharma is the scripture, the teachings of the omniscient, which are compassionate, based on humility, impart knowledge of the soul and karma, and explain the path to liberation.

The article highlights that within this triad, the Guru holds a significant position because Gurus are the ones who truly introduce and explain the nature of Deva and Dharma. This is why the greatness of Gurus is frequently described in Jain scriptures.

Identifying a True Guru (Susadhu): It is crucial to know and understand a Guru before accepting them, much like one should filter water before drinking. A person with an excellent Guru will naturally have excellent Deva and Dharma. Therefore, recognizing the true nature of a Guru and having faith and surrender towards them is paramount.

The text states that the scriptures, like the Aavashyak Sutra, define a Guru as "Javajjivam Susahunno Gurunno" – a Susadhu is a Guru for life. The term "Sadhu" itself means straightforward, simple, virtuous, and good. Adding the prefix "Su" signifies one who follows the commands of the passionless lords, lives according to the path of the Jin(eshwar) Bhagwan, upholds the Mahavratas, practices Samitis and Guptis, protects the six types of living beings, lives a life of austerity and self-restraint.

The Dashavaikalik Sutra is quoted to explain how to identify a Susadhu. It distinguishes between many who are called Sadhus in the world but are not truly so, and the wise who recognize the real Sadhus. A true Sadhu is described as one who is endowed with right knowledge (Samyak Gyan) and right perception (Samyak Darshan), is devoted to seventeen types of restraints (Sanyam) and twelve types of austerities (Tapa). Those who are superior in austerity and restraint are considered Susadhus and are worthy of reverence as Gurus in Jainism. A Susadhu is the true Bhikshu, Nirgranth, and Angar. The Uttaradhyayan Sutra and Dashavaikalik Sutra provide detailed descriptions of an ideal Bhikshu or true Sadhu.

Jainism is an ethics-centric and virtue-centric religion. It venerates conduct and virtues, not individuals. Therefore, a Sadhu is considered so by their virtues, and a virtuous Sadhu is revered as a Guru. The article quotes the wisdom of elder Shravakas (lay followers) who say to look at the behavior and conduct of a virtuous Sadhu and offer them repeated salutations.

A song by Shri Suryamuniji M.S. is included, describing the characteristics of Angars (monks) who uphold the Angar Dharma. These include:

• Dispelling ignorance, renouncing the world, and realizing their true nature.
• Abstaining from violence towards immobile beings, practicing compassion.
• Abandoning falsehood, theft, and accumulation, overcoming eighteen vices.
• Practicing celibacy, renouncing women, and living with internal and external equanimity.
• Meditating on Dharma day and night, overcoming intense emotions.
• Enduring twenty-two hardships (Parishahas) and conquering the five senses.
• Devoting themselves to the monastic path, radiating the light of Dharma, and embodying forgiveness, compassion, detachment, and equanimity.
• Avoiding 52 specific undesirable practices and firmly adhering to Samitis and Guptis.

Who is NOT a Guru? The text clearly states that those lacking right perception and conduct, those with faulty beliefs, those not adhering to the five Mahavratas, five Samitis, and three Guptis, and those whose conduct is not like a Susadhu, should not be considered Gurus based on worldly distinctions or their attire.

Hemchandracharya's Definition: Hemchandracharya, in his Yogashastra, defines Gurus as:

• Those who have taken the five Mahavratas.
• Those who are steadfast in enduring hardships.
• Those who subsist on alms (Bhiksha) obtained through the Madhukari (bee-like) practice.
• Those who maintain equanimity and are preachers of Dharma.

Conversely, those who are not Gurus are:

• All-desiring and all-consuming.
• Possessing possessions (Parigrahi).
• Unchaste (Abrahmachari).
• Misleading preachers.

The article powerfully states that those who are engrossed in possessions and worldly activities cannot liberate others. A Guru engrossed in worldly attachments is like a poor person trying to make someone rich – it's impossible.

Who is Worthy of Reverence? According to Jain tradition, only those who have completely renounced all worldly pursuits and possessions and whose inner being is illuminated by the light of restraint are worthy of reverence as Gurus. Those without restraint are not. A true follower cannot revere someone whose soul is stained by false beliefs and whose mind is filled with desires. Merely donning the attire of a monk due to desires for food, comfort, or respect does not make one worthy of reverence.

The definition of a Guru is further refined: "So hu Guru jo Nani, aarambha pariggaha virao" – a Guru is one who possesses superior knowledge and is completely free from worldly activities and possessions. Jain Gurus, by renouncing activities and possessions, liberate themselves and guide others to the path of liberation. The epithet "Tinnanam Tarayanam" (those who have crossed and help others cross) is meaningful only for such true Gurus.

Those Angar Bhagwants who faithfully follow the injunctions and prohibitions prescribed by Lord Jineshwar are revered in the highest spiritual positions (Paramesthee Pad) – as Acharyas, Upadhyayas, and Sadhus. Gurus are those who possess exceptional qualities. Appointing a Guru who is devoid of virtues or is full of faults, while a virtuous Mahatma is available, is due to ignorance, bias, or self-interest. A discerning individual recognizes and reveres the highly virtuous Mahatma as the Guru.

The Path to True Guruship: One who has understood the distinction between the inert and the sentient, knows the difference between merit (punya) and demerit (papa), and understands what should and should not be done, is qualified to be called a Guru, provided their conduct matches their knowledge. Even a knowledgeable person who has not renounced worldly activities and possessions is not a true saint.

The Importance of a Guru in Sadhana: To progress on the path of spiritual practice, a seeker needs strong faith and the guidance of a Guru. Without a Guru, many delusions can arise, hindering spiritual progress and sometimes leading in the wrong direction. Therefore, before accepting someone as a Guru, it is important to test them. Those who pass the test of "Chattisguno Gurumajjhya" (possessing thirty-six virtues in the midst of Gurus) should be accepted.

The Essence of Jain Sadhuhood: Jainism transcends limitations of place, time, and person by stating that whoever practices Sadhana is a Sadhu. A Sadhu is one who strives to conquer passions like attachment and aversion, suppresses their vices and anger, and finds peace and equanimity in their mind. The practice of equanimity (Samabhav) is central to Jainism and the soul of the Shraman culture. As the Lord says, "Samayae Shamano Hoi" – one becomes a Shraman not by shaving their head, but by practicing equanimity. The diminishing of passions, the purification of vices, and the growth of equanimity are the fundamental treasures of Jain Sadhuhood.

The Sadhana of a Jain Sadhu is "Attatae Parivvaye" – solely for the purpose of transforming the soul into the Supreme Soul. Their sole aim is to attain liberation by freeing themselves from all bonds. Their effort is directed towards "Kammaniggahayantae Abhutthithya" – destroying karmic bondage. Even the pure food and water they consume are for the sake of their liberation Sadhana. The entire life, efforts, and actions of a Jain Sadhu are dedicated to achieving Moksha.

The scriptures describe the "Asavajja Vitti" (blameless means of sustenance) for Sadhus as taught by the Jin(eshwar) Devs, stating that the sustenance of the Sadhu's body is for the purpose of achieving liberation. Jain monks renounce the world for liberation, to sever karmic bonds. This elevated conduct of the ascetics on the path to Moksha is unparalleled in other religions. Practices that are extremely difficult in the world are not found in other traditions, nor will they be found in the future, nor do they exist in the present.

In the Jain tradition, by developing virtues and capabilities, every individual can reach the highest spiritual attainment. Therefore, the definition "Susahunno Gurunno" (a good Sadhu is a Guru) is sufficient in itself. Life's betterment is impossible without a Guru. To lead a life that is well-ordered, correct, and in a definite direction, one must seek the refuge of the feet of Susadhus. This is where our welfare lies.