Jain Shraman Parampara Ka Darshan

Here's a comprehensive summary of the provided Jain text, "Jain Shraman Parampara Ka Darshan" by Fulchandra Jain Shastri, focusing on its core philosophical and practical aspects:

The text defines the Shraman tradition as originating from the word "Shraman" (meaning one who controls their senses and passions). Jain Shramans are individuals who have subdued their five senses, conquered their passions (kashayas), and maintain equanimity towards dualities like friend/enemy, pleasure/pain, praise/blame, earth/gold, and life/death. Their continuous devotion to right faith, knowledge, and conduct constitutes the Shraman Dharma, which is essentially the Jain Dharma or the Dharma of the Self. This tradition represents an unbroken lineage of Shraman culture.

The philosophical foundation of the Shraman tradition, and thus Jainism, is individual freedom. To understand this philosophy, one must grasp its concept of "Tattva-Prarupana" (elucidation of principles). The text identifies two aspects of Tattva-Prarupana within the Jain scriptures:

1. Tattva-Prarupana as the structure of the universe: This describes the fundamental constituents of reality.
2. Tattva-Prarupana from the perspective of the path to liberation: This outlines the principles guiding spiritual progress.

While distinct in purpose, these two aspects are deeply interconnected.

1. Tattva-Prarupana as the structure of the universe:

• Six Dravyas (Substances): The universe is composed of six eternal, uncreated, and infinite substances: Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time).
• Astikayas (Aggregates): Dharma, Adharma, Akasha, Jiva, and Pudgala are considered "Astikayas" because they are extended in space (multi-physical). Pudgala is considered multi-physical in terms of its potential or capacity.
• Numbers of Dravyas:
  • Jivas are infinite.
  • Pudgalas are infinitely more numerous than Jivas.
  • Dharma, Adharma, and Akasha are each unique.
  • Kala is unquantifiable.
• Common Characteristic of Dravyas: Sat (Existence): Despite their differences, all Dravyas share a common characteristic: they are "utpad-vyay-dhrauvyayukta sat" (existence characterized by origination, cessation, and permanence). This means that every substance is ever-changing yet fundamentally unchanging.
  • Origination (Utpad) and Cessation (Vyay): These refer to the creation and destruction of modes or modifications within a substance.
  • Permanence (Dhruva): This refers to the enduring, unchanging essence of the substance itself.
• Non-negation of Negation (Avasthantar): Jain philosophy does not accept absolute non-existence. Instead, it posits that what appears as non-existence is merely a change in state or a different mode of being.
• Self-Causation and Non-causation by Others: Each substance is its own cause. No external entity creates or destroys it. While other substances may be instrumentally related or serve as enabling conditions, they do not cause the fundamental changes within a substance. The phrase "per ne kiya" (others did it) is considered a conventional, not absolute, truth. This concept of anekanta (non-absolutism) is crucial, stating that origination and cessation are partially self-caused (as they are inherent to the substance's nature) and partially conventionally attributed to others due to their enabling role.

2. Tattva-Prarupana from the perspective of the path to liberation:

• The Soul's True Nature: The primary purpose of this aspect is to illuminate the soul's fundamental nature. The soul is pure consciousness, light, and indivisible. All external associations and modifications are not the soul itself.
• The Soul's Pervasiveness: The soul pervades all nine categories of existence (Jiva, Ajiva, Punya, Papa, Asrava, Samvara, Nirjara, Bandha, Moksha). The soul experiences various states (like being a hellish being, human, virtuous, or sinful) but its essential nature as pure consciousness remains constant.
• Self-Realization: The path to liberation involves realizing this inherent self-identity and understanding that external circumstances are not the self.
• The Role of Ignorance, Attachment, and Aversion: The soul's wandering in the cycle of birth and death (samsara) is due to its own ignorance (ajnan), attachment (raga), and aversion (dvesha). The external karmic matter (pudgala) does not make the soul suffer; rather, the soul's own internal states attract and bind with karmic matter.

The Three Stages of the Shraman Path:

The text then outlines three progressive stages for those on the Shraman path:

1. Shravaka (Lay Follower):

   • Austerities: They practice austerities and follow the eight foundational vows (ashta moolgune) which include complete renunciation of five specific fruits (udumbar fruits), intoxicants, meat, and honey.
   • Devotion: They venerate the Jinagamas (scriptures) as the words of Vitaraga (passionless) beings, and follow Vitaraga preceptors.
   • Livelihood: They choose professions that do not involve intentional violence.

2. Shravakopasaka (Votary Lay Follower):

   • Twelve Vows: They undertake the twelve vows, comprising five minor vows (anu-vrata), three cumulative vows (guna-vrata), and four training vows (shiksha-vrata).
   • Perfection and Refinement: They strive to observe these vows meticulously, rectifying any lapses with the guidance of their Guru and continuously deepening their practice, aiming towards a state of minimal possessions.

3. Shraman (Ascetic):

   • Mahavrata (Great Vows): This is the stage of the fully initiated ascetic who undertakes the five Mahavratas.
   • Eighteen Virtues (Ashta-dash Guna): Beyond the Mahavratas, they observe an additional 28 virtues, including the five samitis (careful conduct), five indriyajaya (conquest of senses), six essential duties (avashyaka), and other practices like taking food once a day while standing, using only hands for alms and hair-plucking, remaining naked, and sleeping on one side with minimal sleep at night.
   • Purpose of Austerities: These practices are not for self-mortification, as the soul is distinct from the body. The true purpose is to cultivate detachment and freedom from the influence of passion (raga-dvesha), thus purifying the soul.

Conclusion on Shraman Tradition and Indian Culture:

The text strongly refutes the notion that Jainism is a reformist or late-emerging religion. It emphasizes that its core principles, as found in ancient texts like Shatkhandagama and Kashayaprabhuta, demonstrate a consistent philosophical stance. The author suggests that a proper study of these texts reveals that Jainism's primary focus was never to oppose Brahmanical rituals like Vedas, God's creation, or sacrifices. Instead, its aim was the attainment of vitaragata (passionlessness) through practices like non-violence, which naturally negate ritualistic violence.

The text concludes by highlighting the profound and indelible impact of Jain culture on the broader Indian culture, acknowledging the natural exchange that occurs between neighboring cultural influences.