Jain Parampara Me Sant Aur Unki Sadhna Paddhati - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Parampara me Sant aur Unki Sadhna Paddhati" (Saints in Jain Tradition and Their Paths of Practice) by Devendra Kumar Jain:

The book "Jain Parampara me Sant aur Unki Sadhna Paddhati" by Dr. Devendra Kumar Shastri delves into the essence of Jain saints and their rigorous spiritual practices. It establishes that while saints are generally referred to by various terms like Sadhu, Muni, Tapasvi, or Yati in Indian traditions, the terms Shraman, Samyat, Rishi, Muni, Sadhu, Vitraag, Angar, Bhadant, Dant, and Yati are particularly prevalent and significant within the Jain lineage. The text notes that words like "Shraman," "Kshapana," and "Bhikshu," commonly associated with the Buddhist tradition, are also found in Jain literature referring to Jain monks.

The author emphasizes the ancient origins of the terms "Sadhu" and "Shraman," citing the use of "Sahu" in Shauraseni Agama texts and the Namaskar Mantra. Later Jain scriptures and the works of Acharyas like Kundakunda clearly use both "Sahu" (Sadhu) and "Samana" (Shraman).

Definition and Nature of a Jain Saint:

Sadhu: A Sadhu is defined as one who practices the path of the pure soul, characterized by infinite knowledge, perception, energy, and bliss, along with unwavering right faith (Kshayik Samyaktva).
Sant: The term "Sant" conveys a similar meaning, signifying one who has attained Sat, Chit, and Ananda (existence, consciousness, and bliss).
Shraman: A Shraman is characterized by equanimity towards friends and foes, pleasure and pain, praise and blame, a lump of earth and gold, and life and death. In essence, they are free from the duality of attachment and aversion, constantly experiencing their pure, conscious, and blissful soul-essence.

The ultimate goal of these saints and their practices is the attainment of true happiness or liberation (Moksha). While the highest among them are the pure-consciousness Shramans who achieve the unattached pure soul, even those in the initial stages, who engage in beneficial devotional practices, are considered Shramans. All Jain saints ultimately worship their own pure soul, considering it the means to destroy the "enemies" of karmic bondage.

Essential Qualities and Practices:

Mulgunas (Root Virtues): The text strongly emphasizes that the observance of Mulgunas is absolutely essential for any Jain saint. These are the external markers by which a Jain saint is recognized and tested. True excellence in a saint lies in their steadfastness in a state of equanimity and freedom from mental fluctuations (Nirvikalpa state).
Samayika: Since sustained Nirvikalpa states are difficult, Jain monks adhere to Samayika (equanimity/meditation) through the proper practice of Vichar Charitra (conduct).
Charitra (Conduct): Conduct is paramount and aims at cultivating equanimity. Both Digambara and Shvetambara traditions place great importance on the conduct of monks.
Types of Charitra:
- Samyaktva Charitra: This involves true understanding and faith in the teachings of the omniscient ones as expounded in the Jinagama, free from doubts and flaws, and manifesting eight virtues like fearlessness.
- Samyama Charitra: This involves the observance of the five great vows (Mahavratas) and other virtues, totaling twenty-eight Mulgunas.
Paramartha (Ultimate Reality): In the ultimate sense, the Shraman's conduct is one of unified equanimity (Samayika Samyam). The Mulgunas arise due to the inevitable fluctuations of the mind.
Twenty-Eight Mulgunas: These include five Mahavratas, five Samitis (caution in movements), control of five senses, six essential duties (Avashyak), hair-pulling (Kesh-locha), nudity (Nagnatva), not bathing (Asnan), sleeping on the ground (Bhumi-shayan), abstaining from tooth-brushing (Dant-dhavan varjan), eating while standing, and eating once a day.
Five Mahavratas and Five Samitis: These are considered non-negotiable for any Jain monk.

Nudity (Digambaritva):

The text highlights that the true form of Jain saints is reflected in the Vitaragta (non-attachment) embodied by the Digambara (sky-clad) state. This practice of nudity is recognized in various Indian traditions, including the highest-ranked Paramahamsa ascetics, the naked Ajivaka Shramanas, and the Kapalika Sadhus (Nagas) among Hindus. This tradition is considered ancient, arising from both Vedic and Shramanic roots. The Shraman tradition, particularly, has influenced the Vedic tradition, leading to the acceptance of Vanaprastha (forest-dwelling ascetics) and Sannyasa (renunciates). In Jainism, Ailaka and Kshullaka (those wearing a loincloth) are seen as Vanaprastha-like practitioners within the Digambara tradition, while fully naked ascetics are considered Sannyasins.

Historical and Scriptural Evidence:

The text asserts that the term "Shraman" and the concept of asceticism are found not only in Jain literature but also in the Vedas, Upanishads, and Puranas, reinforcing the antiquity of Jain thought. The mention of Rishabha, the first Tirthankara, in Vedic literature and Hindu Puranas further validates this. The five Mahavratas (or Yamas) are universally accepted among mendicants, as indicated by the Jabalopanishad's description of naked, non-possessive, mendicant ascetics engaged in Brahmacharya. The text also refers to the Rigveda, Brihadaranyaka Upanishad, Taittiriya Aranyaka, and Bhagavata Purana, which mention "Shramanas" in a context of asceticism and detachment.

Path of Practice (Sadhana Paddhati):

Essence of Sadhana: Sadhana is the worship of one's true nature. In this pursuit, worldly actions and practical involvements become secondary, as they are driven by attachment and aversion. The root of all inclination is attachment, and its abandonment is Nivritti (renunciation).
Renunciation: The renunciation of external objects stems from the absence of attachment, aversion, and delusion. As a soul becomes absorbed in its own nature, external practices like vows and observances naturally diminish.
Distinction between Practice and Ultimate Goal: While practicing Mulgunas and Uttaragunas (secondary virtues) for the ultimate goal, the practitioner understands that direct liberation is not achieved through these practices themselves. The text distinguishes between Vyavahara (conventional practice), which leads to bondage, and Swabhava (one's true nature), which leads to liberation. Therefore, during the worship of one's true nature, conventional practice should be minimized.
Knowledge of True Cause: Those who solely rely on conventional practice and mistakenly believe external objects cause attachment and aversion are mistaken. The true cause of attachment and aversion lies in one's own impure mental states. External objects are merely indirect causes.
Dual Aspect of Reality: Jain philosophy acknowledges both duality and non-duality. While in ultimate reality, the soul is one with its true nature, conventional reality involves concepts of merit-demerit, good-bad, this-world-other-world, darkness-light, knowledge-ignorance, bondage-liberation. Therefore, both perspectives are necessary for understanding.
The Role of Practice and Ultimate Truth: The text emphasizes that the ultimate truth is non-dual, while conventional reality is dual. The ultimate aim is the non-dual worship of the soul. The teachings of Jinagama encompass both ultimate and conventional aspects, forming the basis of Anekanta (non-one-sidedness).

The Process and Forms of Sadhana:

Sadhana, Dhana, Sadhak, and Sadhya: Just as there is knowledge, knowing, knower, and knowable, there is also the means of practice (Sadhana), wealth (Dhana - referring to spiritual qualities), the practitioner (Sadhak), and the goal (Sadhya). The Sadhana is determined by the relationship between the goal and the practitioner.
Goal of Human Life: In Jainism, the goal is liberation from karmic afflictions or self-realization. The pure soul is the practitioner, and the impure soul is the performer of practice. The pure soul, full of pure knowledge, is the ultimate goal (Paramatma).
Inner and Outer Means: The internal and external means adopted to achieve the goal are called "Sadhana," and the practice related to them is "Sadhana."
Vitaragta as the Core: The core of Jainism is Vitaragta. Factors contributing to Vitaragta are considered means. Right knowledge, right conduct, and austerity are the means that lead to Vitaragta, and these are termed "Aradhana" (worship) in Jain scriptures.
Identification of True Nature: The foundation of worship is the true identification of one's own nature. Without self-knowledge, one cannot perceive the present pure state. Through discernment, the practitioner progresses towards liberation.
Synthesis of Knowledge, Conduct, and Austerity: Jain spiritual practice is not solely focused on knowledge, conduct, or liberation but on a balanced integration of all three. It is primarily a conduct-oriented practice based on right perception and knowledge. Conduct is the mirror reflecting the individual's true personality.
Equanimity: Samata (equanimity) is the essence of conduct. The state of the soul free from delusion, attachment, and aversion is equanimity.
Stages of Spiritual Progress: Right Perception, Right Knowledge, and Right Conduct are achieved sequentially. First, Right Perception is perfected, then Right Knowledge, and finally Right Conduct. The perfection of these three leads to freedom from afflictive mental states and karmic bondage, resulting in complete purity and liberation.
Spiritual Nature of Jain Saints: Jain saints lead a purely spiritual life, which is inseparable from their conduct. Their actions are governed by Vyavahara Charitra. They embody the ideals of synthesis and equanimity, demonstrating harmony between perception, knowledge, and conduct, and maintaining equanimity in all circumstances.
True Saints: Those who practice both internal and external worship and contemplate their pure soul, inseparable from Vitarag Charitra, are called saints. The highest saints are engaged in the supreme Nirvikalpa samadhi.
Knowledge as Refuge: Ascetics devoted to knowledge-bliss attain self-bliss. For those devoid of the ultimate truth of knowledge, even rigorous ascetic practices are distant from the true path of liberation. When karmic activities (both meritorious and demeritorious) are negated, the saint remains anchored in pure consciousness. In the state of being free from actions, unwavering knowledge is their sole refuge.
Cause of Suffering and Happiness: Suffering arises from mental agitation (akulata), while happiness arises from the absence of agitation (nirakulata). Agitation is caused by the use of consciousness.
The Role of Delusion: The soul's states are affected by delusion. Just as a crystal appears colored by the object beneath it, the soul, though inherently pure, manifests in various states due to false perception (mithya-darshan), ignorance (ajnana), and non-restraint (avirati).
Understanding Causality: Those who understand the cause and effect of actions realize that external objects are merely indirect causes. The ultimate cause is the mind's own impure thought processes.
Renunciation of Doership: The wise individual recognizes that identifying oneself with external objects is ignorance. They renounce the sense of "doership." Jain saints do not consider anyone, not even God, as their doer. They change the course of their karma through their own efforts, leading them towards liberation.
The Two Types of Shramans: Jain scriptures classify Shramans into two types: pure-consciousness (Shuddhopayogi) and meritorious-consciousness (Shubh-upayogi). Those who engage in righteous practices with some attachment are called Sarag Charitra holders, while those free from any attachment are Vitarag Shramans. Only those who achieve Vitaragta through equanimity and self-contemplation can truly destroy karmic afflictions and attain liberation.
The Essence of Jainism: The core principle is that attachment binds and non-attachment liberates. Merely adopting the appearance of a saint or performing outward rituals does not make one a true Shraman. The essence of Jain scriptures lies in the absence of passions like attachment and aversion and the compassion for all living beings. Attachment and aversion are considered forms of violence, and where there is violence, there is no dharma. Saints are embodiments of dharma, respected for possessing it, which manifests in the state of Vitarag Charitra and omniscience.
Self-Reliance: The practice of contemplation within one's own soul is essential. By weakening the cycle of attachment and aversion, and remaining balanced in pleasure and pain, one attains the state of a Shraman and immutable bliss.
The Purpose of Sadhana: The ultimate goal of the practices of Jain saints is to achieve the state of supreme bliss as the pure soul-essence.
The Ultimate Goal: The ultimate reality (Paramatma) is the only object worthy of pursuit; all else is to be renounced. The individual soul and the supreme soul are essentially one. Upon realizing Paramatma, they become liberated souls, indistinguishable from the supreme being.

The Continuous Tradition of Saints:

The tradition of Jain Shramans is an eternal flow of self-realization, austerity, and renunciation, transcending past, present, and future. Jain saints exemplify the highest ideals of renunciation, the subtlest adherence to non-violence, the fullest development of personality, and the acme of self-control and austerity. Despite a decline in numbers after the sixth century due to the rigor of their practices, their glory remains undiminished. Mentions of Jain saints traveling to other countries are abundant. Historical records indicate the presence of Nirgranthas in Sri Lanka in the 4th century BCE, and King Pandukabhaya built Jain temples. Tirthankara Mahavira propagated Dharma in various regions of India and beyond, and historical accounts suggest Digambara monks traveled with Alexander the Great to Greece. Greek writers mention the presence of Shramanas in Bactria and Ethiopia. The text also highlights the influence of Jainism in Iraq, Syria, and Palestine, where Jain monks and Buddhist monks propagated non-violence before the common era. The contributions of Brahmins and Kshatriyas to the spread of Jainism are also noted, with many prominent figures and scholars originating from these communities.

In conclusion, the book provides an in-depth exploration of the multifaceted nature of Jain saints, their philosophical underpinnings, the rigorous practices they undertake, and the historical significance of their unbroken tradition. It emphasizes the centrality of Vitaragta, self-realization, and the balanced integration of knowledge, conduct, and austerity in achieving ultimate liberation.