Jain Shraman Swarup Aur Samiksha - Book Summary

Here is a comprehensive summary of the Jain text "Jain Shraman Swarup Aur Samiksha" by Yogeshchandra Jain, based on the provided pages:

Book Title: Jain Shraman Swarup Aur Samiksha (The Nature and Analysis of Jain Ascetics) Author: Dr. Yogeshchandra Jain Publisher: Mukti Prakashan Key Themes and Content:

This book is a scholarly research work that delves into the multifaceted nature, principles, historical evolution, and contemporary relevance of Jain ascetics (Shramanas). It aims to provide a critical and comprehensive analysis of the ascetic path within Jainism.

Core Concepts and Structure:

The book is structured to systematically explore the Jain Shraman tradition, covering its foundational aspects, ethical codes, historical context, and the impact of various socio-historical factors on its development. The summary below outlines the key areas covered across the provided pages:

Introduction and Publisher's Note:

Publisher's Goal: Mukti Prakashan's primary objective is to propagate literature that promotes self-reliance and the inherent freedom of the soul. They express joy in publishing this research work on the "Muktidoot" (Emissary of Liberation).
Author's Background: Dr. Yogeshchandra Jain is introduced as a promising scholar, writer, and speaker in Jain philosophy. He has a strong academic background and has published extensively. His previous acclaimed work is "Bandh-Moksha in Jain Philosophy."

Dedication:

The book is dedicated to the author's parents, Pandit Shri Gambhirchandra Ji Vaidya and Shrimati Prakashvati Jain, acknowledging their profound influence and upbringing.

Foreword (Bhumika) by Pandit Shri Phoolchand Siddhantshastri:

Fourfold Jain Agamas: The foreword begins by outlining the four divisions of Jinagam: Pratham-anuyoga, Karan-anuyoga, Charan-anuyoga, and Dravya-anuyoga.
Charan-anuyoga's Importance: It emphasizes the close relationship between Charan-anuyoga (conduct) and Dravya-anuyoga (substance), highlighting their significance in shaping life and achieving liberation.
Essence of Charan-anuyoga: The core of Charan-anuyoga is presented as "How to walk? How to stand? How to sit? How to eat? How to speak?" to avoid accumulating sin. This involves mindful actions, considering the environment, and speaking with consideration for welfare, moderation, and truthfulness.
Right Conduct (Samyak Charitra): The foreword defines right conduct as the cessation of actions that lead to the accumulation of karmas, leading to liberation. It stresses that both external (bodily) and internal (yogic and kashaya) activities need to be controlled.
Role of Right Perception (Samyak Darshan) and Right Knowledge (Samyak Gyan): The text asserts that mere external conduct, even with ascetic practices, is insufficient for liberation without right perception and right knowledge. It highlights that true right conduct arises from the cessation of passion and aversion, stemming from the destruction of delusion (mithyatva).
Significance of External Actions: The foreword clarifies that external actions (eating, sleeping, speaking, walking) have significance when they are performed with the aim of renouncing passions. It criticizes the modern trend of focusing solely on theoretical discussions (Dravyanuyoga) without refining daily conduct (eating, sitting, etc.).
Daily Routine: A general daily routine is suggested, starting with the Pancha-namaskar mantra after waking, followed by purification, visiting the temple, engaging in self-study, abstaining from injustice and forbidden foods, and performing daily duties.
Samantabhadra's Teaching: It mentions Samantabhadra's definition of right perception in Ratnakaranḍa Shravakāchāra, which involves faith in eternal truths, adherence to scriptural teachings, avoidance of the three delusions (mūḍhatva), and shedding pride (mada).
Ascetic Stages (Pratima): The text briefly touches upon the progressive stages (Pratimas) that a householder observes to prepare for monastic life, culminating in the state of an Ailaka who possesses only minimal possessions.

Preface (Prākkathan) by the Author:

Two Major Indian Philosophies: The preface distinguishes between two primary streams of Indian religious thought: Brahmana (Vedic) and Shramana. The Brahmana tradition centers around a creator God, while the Shramana tradition emphasizes individual effort and the inherent right of every being to attain the highest state.
Origin of the term "Shramana": The word "Shramana" is derived from "Shama" (control) and "Shrama" (effort), reflecting the core principles of the Shramana path.
Jain Shramana Tradition: Jainism is identified as the oldest among the Shramana traditions, with evidence found even in ancient Vedic literature. It traces its lineage to Rishabhadeva and has continued unbroken to the present day, existing in both Digambara and Shvetambara forms.
"Shramana" as Ascetic/Monk: The term "Shramana" primarily refers to monks or ascetics. While "Parivrajaka" is also used, it is more commonly associated with the Vedic tradition. Other terms like Muni, Sadhu, Yati, Vrati, and Nirgrantha are also used, but "Shramana" has the widest application.
Research Need: The author notes a lack of comprehensive university-level study on the Shramana tradition, unlike Shravakāchāra (lay conduct), despite its vital importance.
Author's Motivation: Driven by a traditional understanding of Jain philosophy and a deep interest in the subject, the author embarked on this research.
Research Scope and Chapters: The preface details the dissertation's structure:
- Chapter 1: Background of Jain Shramanas in religious, historical, and literary contexts, including their mentions in Hindu and Islamic perspectives, archaeology, and different schools/sects.
- Chapter 2: Nature of the Shramana, covering Pancha-Mahavratas (five great vows), Guptis (restraints), Samitis (vigilance), Indriya-jaya (control of senses), Shadavashyakas (six essential duties), the 28 Mulagunas (fundamental vows), eligibility for initiation, and the Uttsarga-Apavada (general and specific) paths.
- Chapter 3: Comprehensive code of conduct for Shramanas, including its meaning, types, detailed analysis of Shadavashyakas, dietary practices, solitary wandering, death rituals, and the characteristics of flawed Shramanas.
- Chapter 4: Various classifications and contributions of Jain Shramanas, including their roles as Acharya, Upadhyaya, Gantadhara, Tirthankara, discussions on Jinakalpī vs. Sthirakalpī, and the distinction between Dravya-lingi and Bhava-lingi ascetics.
- Chapter 5: Conclusion and summary of the research.
Methodology and Objectivity: The author emphasizes the need for purity, impartiality, and fearlessness in this research. They have strived to remain objective when discussing the practices of Digambara and Shvetambara Shramanas, relying on ancient Jain scriptures.
Doctoral Work: The research was initially submitted for a Ph.D. in 1988.
Addressing Criticism: The author preemptively addresses potential criticism regarding the naming of specific individuals involved in laxity, defending it as necessary for clarity and authenticity. They argue that the truth must be spoken, even if it's unpopular, and that general statements like "some monks" are insufficient.
Personal Reflections: The author shares personal reflections on the challenges faced during research, the lack of support, and the societal critique often encountered by scholars pursuing truth.
Gratitude: The author expresses thanks to various individuals and institutions for their support.

Key Chapters and Themes (as per Table of Contents):

Chapter 1: Background of Jain Shramana in Various Religious, Historical, and Literary Perspectives, and Their Sanghas/Sects: This chapter covers the historical and philosophical backdrop, synonyms for Jain Shramana, their connection to Hinduism and Islam, archaeological evidence (from Mohenjo-daro to Ellora caves), their presence in various empires (Nanda, Maurya, Greek influence), and mentions in Sanskrit and Tamil literature. It also extensively discusses the division of the Jain community into Digambara and Shvetambara sects, detailing their origins and various sub-sects (Ganas, Gachhas, etc.).
Chapter 2: Nature of Shramana and Its Religion: This chapter focuses on the essence of the Shramana path, defining "Shramana" and its connection to their religion. It details the 28 Mulagunas (fundamental vows), Pancha-Mahavratas (five great vows), Guptis (restraints), Pancha-Samitis (five types of vigilance), Indriya-Jaya (control of senses), Shadavashyakas (six essential duties), and the process of Shramana initiation.
Chapter 3: Code of Conduct of Jain Shramana: This chapter provides a detailed examination of the Shramana's entire ethical framework, including the meaning and types of "Samachara" (conduct), a deeper dive into the Shadavashyakas, analysis of their dietary practices (Ahara Charya), rules for wandering (Vihara Charya), death rituals (Samadhi Marana), and the characteristics of flawed ascetics (Sadosha Shramanas).
Chapter 4: Classifications and Contributions of Jain Shramanas: This chapter explores the different types of Jain ascetics (Acharya, Upadhyaya, Ganadhar, Tirthankara, etc.), classifications based on conduct (Jinaklapi vs. Sthirakalpi), levels of ascetics (Pulaka, Bakush, etc.), and the distinction between Dravya-lingi (external manifestation) and Bhava-lingi (internal disposition). It also highlights their significant contributions in religious, philosophical, and literary fields.
Chapter 5: Conclusion: The final chapter summarizes the findings and reiterates the importance of understanding the Jain Shramana tradition.

Overall Significance:

"Jain Shraman Swarup Aur Samiksha" is a monumental work that meticulously details the life, principles, and practices of Jain ascetics. It meticulously traces the historical and philosophical underpinnings of the Shramana tradition, critically analyzes its various aspects, and addresses contemporary issues and debates within the Shramana community. The book is lauded by scholars for its depth, research, fearlessness, and objective presentation, making it an invaluable resource for understanding the core of Jain asceticism.