Jain Shiksha Darshan Me Guru Ki Arhataye - Book Summary

Here's a comprehensive summary of the Jain text "Jain Shiksha Darshan me Guru ki Arhataye" (Qualifications of a Guru in Jain Educational Philosophy) by Vijay Kumar:

This book, "Qualifications of a Guru in Jain Educational Philosophy," by Vijay Kumar, explores the profound contribution of Jain philosophy and its āchāryas and gurus to the shaping of education in India. The text emphasizes the guru's historical role as a facilitator of social development, responsible for translating societal aspirations, needs, and ideals into practical reality. It highlights the influence of great Jain scholars, meditators, and sages who dispelled ignorance and brought enlightenment to individuals and society. Consequently, the guru is consistently held up as an ideal in discussions about teaching and learning, character development, and the pursuit of knowledge. The guru's significance is paramount in making life meaningful.

Etymological Meaning of 'Guru': The word 'Guru' is derived from the root 'gri' with the suffixes 'ku' and 'utva'. It signifies one who destroys ignorance and bestows the light of knowledge, ignites the flame of dharma within the heart, and imparts religious teachings. Grammatically, 'guru' stems from the root 'gri' (to swallow or consume), meaning "one who gives something from within." Thus, the etymological meaning portrays the guru as a religious preacher and guide. However, in contemporary usage, 'guru' generally refers to a teacher who imparts subject-specific knowledge in schools and colleges. Jain scriptures also use terms like āchārya, buddha, pūjya, dharmāchārya, and upādhyāya for such spiritual guides. Abhaydev Suri defines an āchārya as one who is knowledgeable in both sutra (scriptural texts) and artha (meaning), possesses excellent qualities, serves as a guide for the monastic community (sangha), is capable of freeing his disciples and the sangha from all suffering, and imparts profound meanings of the āgamas.

Qualities of a Guru: The text asserts that having a good guru is essential for a disciple's growth. Without a true guru, even a brilliant student cannot shine, just as the moon cannot illuminate without the sun. The book then delves into identifying a true guru. The Ādipuraṇa lists numerous qualities of a true guru, including:

Ethical Conduct (Sadāchāri): Adherence to moral principles.
Steadfast Intellect (Sthirbuddhi): A stable and unwavering mind.
Control of Senses (Jitendriyatā): Mastery over one's senses.
Inner and Outer Gentleness (Antarang aur Bahirang Saumyatā): Serenity in both internal disposition and external demeanor.
Proficiency in Explanation (Vyākhyān Shaili ki Pravīntā): Skill in delivering discourses.
Clear Explanatory Style (Subodh Vyākhyān Shaili): The ability to explain concepts clearly and understandably.
Presence of Mind (Pratyutpann Matitva): Quick-wittedness and adaptability.
Rationality (Tārkikatā): Sound reasoning and logical approach.
Kindness (Dayālutā): Compassion and benevolence.
Scholarly Knowledge of Subjects (Vishayon ka Panditya): Expertise in various fields of knowledge.
Capacity to Understand the Disciple's Intent (Shishya ke Abhiprāy ko Avagat Karne ki Kshamata): Ability to grasp the disciple's thoughts and needs.
Diligence in Study (Adhyayan-shīlatā): Commitment to continuous learning.
Scholarship (Viddvatā): Erudition and deep knowledge.
Ability to Present Literature (Vāngmaya ke Pratipādan ki Kshamata): Skill in articulating and presenting literary works.
Seriousness (Gambhiratā): Gravity and solemnity.
Affection (Sneh-shīlatā): Loving disposition.
Generosity (Udāratā): Magnanimity and benevolence.
Truthfulness (Satyavāditā): Honesty and integrity.
Noble Birth (Satkulotpannatā): Being born into a virtuous lineage.
Vigilance (Apramattatā): Alertness and carefulness.
Readiness to Serve Others (Parahit Sādhhan ki Tatpartā): Eagerness to help others.

Qualifications for the Āchārya Position: The Vyavahār Sūtra outlines specific qualifications for attaining the position of āchārya:

At least five years of monastic life (diksha paryāy).
Proficiency in monastic conduct (śramaṇāchār).
Skill in delivering religious discourses (pravachan).
Mastery of intellect and wisdom (prajñābudhhi).
Competence in managing sustenance (āhārādi ke upagrah mein kushal).
Unwavering adherence to the vows (akhaṇḍāchāri).
Freedom from significant faults (sabala doshon se rahit).
Adherence to unbroken conduct (bhinnatā rahita āchār ka pālan karne vāle).
A character free from passions (niḥkaṣāya charitra).
Deep knowledge of many sutras and āgamas.

Āchāryas are further described as being skilled, expert in the meaning of scriptures, renowned for their fame, possessing exemplary conduct, speaking words that are both acceptable and to be accepted, serious, unyielding, courageous, devoted to propagating dharma, patient like the earth, gentle like the moon, and pure like the ocean.

Thirty-Six Qualities of an Āchārya: The text elaborates on the thirty-six qualities of an āchārya, which encompass eight qualities of conduct, twelve types of austerities (tapas), ten observances (kalpa), and six essential practices (āvaśyak).

Eight Qualities of Conduct:

Conduct-Oriented (Āchārvān): One who practices and makes disciples practice the five āchāras: jñānāchār (conduct related to knowledge), darshanāchār (conduct related to right faith), charitrāchār (conduct related to right conduct), tapāchār (conduct related to austerities), and vīryāchār (conduct related to spiritual energy).
Knowledgeable (Shrutgyān ka Bhalī Bhāntī Gyātā): Deep knowledge of scriptures.
Practice-Oriented (Vyavahārvan): Knowledgeable in the science of expiation (prāyaśchittashāstra).
Leadership (Prakartritva): The ability to protect the sangha during crises.
Discernment of Good and Bad (Apāyopāyavarśī): The ability to correctly judge merits and demerits.
Assertive (Avapīḍaka): Capable of eliciting confessions of faults from disciples through gentle persuasion or firm reprimand if they hesitate.
Discreet (Aparisrāvi): One who does not reveal the faults confessed by disciples.
Facilitator of Peaceful Death (Sukhāvaha): Able to help a renunciate facing afflictions (parīṣaha) to achieve samādhimaraṇa (peaceful death) by alleviating their suffering.

Twelve Types of Austerities (Tapas):

Anashana: Abstinence from food.
Ūnodari: Eating less than one's hunger.
Bhikṣāchāri: Alms-begging with a pure intention and according to scriptural rules.
Ras-parityāga: Renouncing rich and flavorful foods.
Kāyakleśa: Enduring physical hardship (e.g., enduring heat or cold, self-inflicted pain like plucking hair).
Pratisallīnatā: The effort to turn the extroverted soul inward.
Prāyaśchitta: Performing penances for faults or wrongdoings.
Vinaya: Internal austerity involving humility and politeness in mind, speech, and body.
Vaiyāvṛttya: Mutual support and service in spiritual practice and self-development.
Swādhyāya: Studying scriptures within prescribed limits.
Dhyāna: Concentration of the mind.
Vyutsarga: Renouncing oneself for dharma and self-realization.

Ten Observances (Kalpa):

Achelakya: Renunciation of all possessions.
Auddeśika: Accepting food prepared specifically for mendicants.
Śayyāgṛha tyāg: Renouncing beds and dwellings for others.
Rājapiṇḍa: Not accepting food offered by a king.
Kṛtikarma: Serving great gurus even while established in conduct.
Pratāropaṇatva: Administering vows only to those who understand the nuances of living beings.
Vratjyeṣṭhatā: A person initiated more recently can be considered senior to someone initiated earlier if they are more deeply established in the five great vows.
Pratikramaṇa: Acknowledging and rectifying transgressions in conduct, even while observing observances like achelakya.
Māsa: Staying in one place for only one month out of six seasons and moving during other times.
Paryūṣaṇā: Abstaining from travel and residing in one place during the four months of the rainy season.

Six Essential Practices (Āvaśyak):

Sāmāyika: Equanimity, free from attachment and aversion.
Chaturviṃśatistava: Reciting praises of the twenty-four Tirthankaras and their virtues with knowledge and faith.
Vandanā: Showing respect and reverence to āchāryas, upādhyāyas, pravartakas, and senior monks, acknowledging their virtues.
Pratikramaṇa: Returning to auspicious activities after deviating due to negligence.
Kāyotsarga: Stillness of the body for meditation.
Pratyākhyāna: Resolving not to engage in certain actions in the future.

The text further cites Mahāmuni Upādhyāya Amaramuni, who lists similar thirty-six qualities of an āchārya, emphasizing control over senses, adherence to the nine types of chastity, freedom from passions, observance of the five great vows, knowledge of the five āchāras, and practice of five samitis and three guptis.

Types of Gurus: Jain āgamas describe several types of āchāryas. The Rājapraśnīya Sūtra categorizes them into three:

Kalāchārya: Those who teach seventy-two arts.
Shilpāchārya: Those who impart knowledge of sciences.
Dharmāchārya: Those who teach dharma.

The Sthānāṅga Sūtra classifies āchāryas into four types based on knowledge and function:

Uddēśanāchārya: Those who assign lessons but do not deliver discourses.
Vāchanāchārya: Those who deliver discourses but do not assign lessons.
Uddēśanāchārya-Vāchanāchārya: Those who both assign lessons and deliver discourses.
Na Uddēśanāchārya Na Vāchanāchārya: Those who neither assign lessons nor deliver discourses but are conveyors of dharma.

The text also uses the analogy of a Karandaka (casket) to describe four types of āchāryas:

Chāṇḍāla or Charmakāra Karandaka: An āchārya who is merely a holder of texts but lacks practical application is inferior, like a cobbler's casket containing leather.
Veshyā Karandaka: An āchārya who impresses people with rhetorical flair despite lacking deep knowledge is like a prostitute's casket.
Gṛhapati Karandaka: An āchārya who is knowledgeable about their own time, others' times, and possesses virtuous conduct is commendable, like a householder's casket.
Rājā Karandaka: An āchārya who embodies all the qualities described in the āgamas is supreme, like a king's casket filled with precious jewels.

Significance of the Guru: The guru holds a highly revered position in society. The Daśavaikālika Sūtra describes the majesty of an āchārya, stating that just as the sun illuminates the entire subcontinent with its rays, an āchārya illuminates the nature of souls and other substances through instruction, possessing knowledge, virtue, and intellect. The āchārya shines amidst the monastic assembly just as Indra shines in the celestial assembly. Similarly, the guru is compared to the moon, which shines brilliantly in a clear sky, surrounded by constellations, and likewise, an āchārya shines among the community of monks.

The text concludes by emphasizing that the qualifications of an āchārya in Jain literature reach their zenith. Such a guru, whose wisdom is sharp like the sun's rays and who offers coolness like the moon, is truly great. The act of a guru illuminating others by burning themselves is immeasurable.

Finally, the book highlights that in Jainism, the greatness of a guru is not determined by caste, lineage, or varna, but solely by their qualities. The example of a Chaṇḍāla (outcaste) becoming a great sage after receiving education, as mentioned in the Uttarādhyayana Sūtra, illustrates this principle.