Mahavir Ka Shravak Varg Tab Aur Ab

Here is a comprehensive summary of the Jain text "Mahavir ka Shravak Varg Tab aur Ab" by Sagarmal Jain, focusing on its content and arguments:

Mahavir ka Shravak Varg Tab aur Ab (The Jain Lay Follower Community Then and Now: A Self-Analysis)

This article by Sagarmal Jain offers a critical self-reflection on the state of the Jain lay follower (Shravak) community from the time of Lord Mahavir to the present day. The author argues that while the institution of the Shravak has always been crucial to Jainism, the spirit and practice of being a Shravak has significantly declined, leading to a weakening of the entire Jain religious structure.

Key Arguments and Observations:

• Centrality of the Lay Follower in Jainism:

  • Contrary to a common misconception that Jainism is solely focused on renunciation, the author emphasizes that Lord Mahavir established a "four-fold community" (Chavurvidh Sangh) comprising monks (Shraman), nuns (Shramani), laymen (Shravak), and laywomen (Shravika).
  • These four pillars are presented as equally important for the functioning and sustenance of the Jain order.
  • The author quotes scriptures like Sutrakritanga and Uttaradhyayan Sutra to highlight that adherence to vows like Ahimsa (non-violence) by householders makes their way of life noble and capable of ending suffering, comparable to, and sometimes even surpassing, that of monks in terms of self-control.
  • The importance of the Shravak lies not in their outward appearance or status but in their spiritual sincerity, mindfulness, detachment, and peaceful disposition.

• Historical Role of the Lay Follower:

  • The author acknowledges the significant contributions of the Shravak community throughout history, particularly during the medieval period.
  • Jains were instrumental in preserving Jainism and its culture by building magnificent temples, copying scriptures, and serving the community through their renunciation.
  • Even today, despite being a small percentage of the Indian population (around 1%), the Jain community is a leading force in social service and animal welfare, operating a substantial portion of public welfare institutions.
  • Historically, the author argues, the Shravaks who were dedicated to the welfare of the Sangh, regardless of their wealth, held sway in society.

• The Decline in Character and Values:

  • The stark contrast, according to the author, lies in the realm of moral conduct and character.
  • In Mahavir's time and even the medieval period, character (Charitrabal) was valued far more than wealth or power. Mahavir's sending of his chief disciple, Gautama Swami, to seek forgiveness from the lay follower Anand exemplifies this.
  • However, in the present day, wealth and power (Dhanbal and Satta-bal) have superseded character. The author observes that individuals with questionable moral integrity often occupy positions of influence.
  • There is a diminished respect for virtuous lay followers and learned individuals within the community.
  • The author laments that wealth and power now dominate not only lay society but also, to a concerning extent, the monastic order.

• The Challenge of Householder Spiritual Practice:

  • The author challenges the notion that monastic life is inherently more difficult than householder life.
  • He argues that the essence of Jain spiritual practice is the renunciation of ego and attachment, and the conquest of sensory desires through self-control (Samayata or Vitraagta).
  • While monastic practice is rigorous, it is arguably more manageable due to fewer worldly distractions. Householder life, though seemingly easier, is fraught with temptations that make spiritual progress precarious.
  • Living a chaste life amidst family and society is presented as a greater challenge than observing celibacy in isolation. The author cites the example of Sthulibhadra's strict Brahmacharya within the households of a wealthy merchant and a courtesan.
  • The path of spiritual growth from householder life is described as slippery, requiring constant vigilance to avoid falling prey to desires.

• Contemporary Challenges and Responsibilities:

  • The author points to a decline in criminal tendencies among Jains compared to the 19th century, where the incidence was near zero. Today, he notes, Jains are implicated in major economic scams and other serious offenses, damaging the community's reputation for honesty and integrity.
  • The very definition of a Shravak has shifted from one who strictly adheres to vows (Vrati Shravak) to a more nominal follower. The author suggests that the number of sincere vow-keepers today is likely less than the number of monks and nuns.
  • The author criticizes the current trend where lay followers have become passive, viewing the preservation of religion and culture solely as the responsibility of the monastic order. Their role is often reduced to merely offering donations.
  • He asserts that the weakening of the Shravak pillar directly impacts the stability and existence of the entire Sangh.

• The Role of the Monastic Order and Lay Support:

  • The author expresses concern about the growing "laxity" (Shithilachar) within the monastic community, not intending to criticize all ascetics but pointing to a general trend.
  • He observes the presence of hypocrisy, stubbornness, ego, and worldly desires even among those considered venerable, which causes him pain.
  • Crucially, he holds the lay community partly responsible for this decline, either by actively encouraging it or by being passive accomplices.
  • The author draws a parallel between the modern proliferation of institutions and the criticized medieval practices of 'Chaityavasi' and 'Bhattarak' traditions, noting that the current laxity is fueled by lay support.
  • Wealthy lay followers are increasingly attracted to outward showmanship and ostentatious religious displays rather than genuine spiritual practice.
  • Both lay followers and their so-called spiritual guides (gurus) are accused of nurturing their egos and self-interests under the guise of religious propagation (Dharmaprabhavana).
  • The author criticizes the focus on large gatherings and the competition to attract crowds, where individuals and even monks are celebrated for their ability to draw assemblies rather than for their spiritual depth.

• The Dangers of Westernization and the Need for Genuine Service:

  • The author contrasts genuine service with the performance of service, questioning the focus of modern Jain social groups on outward display.
  • While acknowledging the need for such organizations, he warns against blindly imitating Western models that could erode Jain cultural values and heritage.
  • He advocates for the establishment of more "Jain social clubs" that actively preserve religious philosophy and culture, instill Jain values in the youth, and uphold moral boundaries.

• Misuse of Communication and Resources:

  • The proliferation of communication tools is seen as an opportunity, but it is being misused to promote personal egos and publicize names and photos rather than transmitting life values and ideals.
  • The author laments the disappearance of dedicated, practice-oriented monks and lay followers.
  • He criticizes the trend of large-scale advertising and hoardings for religious events and even for monks, leading to competition and the wasteful expenditure of community funds, which originate from lay followers.
  • He questions why significant funds spent on expensive publications for festivals and ceremonies cannot be redirected towards publishing valuable spiritual literature or preserving ancient texts decaying in libraries.

• Call for Revival and Self-Responsibility:

  • The author clarifies that his critique stems from pain and experience, not a lack of respect for spiritual practitioners.
  • He acknowledges that some monks and lay followers still embody exemplary character and devotion, but they are exceptions to the general trend.
  • The prevalent "duplicity" (dohra-pan) in the lives of monks and the community is largely attributed to the lay followers' own shortcomings.
  • The article concludes with a strong call to remember and emulate the character, values, and dedication of historical figures like Puniyama, Anand, Bhama Shah, Tejpal, Vastupal, Taran Swami, Lokashah, and Banarsi Das.
  • The author questions when the community will become vigilant and aware of its current predicament.

In essence, Sagarmal Jain's article is a heartfelt plea for the Jain community, particularly the lay followers, to re-examine their commitment, reclaim their historical role as guardians of the faith, and prioritize spiritual sincerity and ethical conduct over superficial displays and worldly power. He argues that the very survival and integrity of Jainism depend on the revitalized and conscientious participation of the Shravak.