Namo Loe Savvasahunam

Here's a comprehensive summary of the provided Jain text, "Namo Loe Savvasahunam," focusing on the significance and characteristics of the Sadhu (monk) within Jainism:

The book emphasizes the central position of the fifth verse, "Namo Loe Savvasahunam," which translates to "Homage to all monks in the world," within the Navkar mantra. This verse is highlighted as being at the core of the mantra, with four verses on either side. Its importance is further underscored by the fact that achieving the states of Acharya, Upadhyaya, Arihant, and even Siddha is impossible without first becoming a Sadhu. Therefore, Sadhuhood is considered the key to attaining the highest spiritual liberation (Pancham Gati). The text asserts that the essence of Jainism and the fourteen Purvas lies within the Navkar mantra, with Sadhuhood being its central element. It signifies the first step on the path away from worldly existence and towards liberation.

Key Aspects of "Namo Loe Savvasahunam" and Sadhuhood:

• "Loe" (in the world) and "Sav" (all): The inclusion of "Loe" and "Sav" in this verse, compared to the preceding four, is significant. "Loe" refers to the universe, specifically the three realms of the universe, and more precisely, the middle part, the Jambudvipa, where humans reside. "Sav" implies "all" in a complete and unqualified sense. It encompasses all monks, past, present, and future, across all three time periods and all realms where they exist. The rationale for not including these words in the earlier verses is that their inclusion at the end makes their presence implicitly understood in the preceding verses, avoiding redundancy.

• Definition and Qualities of a Sadhu: The text provides numerous definitions of a Sadhu, all emphasizing the core concept of "sadhana" (spiritual practice or achievement). These definitions highlight:

  • Achieving Dharma, Moksha, etc.: Those who accomplish religious duties and the path to liberation.
  • Attaining Moksha through knowledge, etc.: Those who achieve liberation through right faith, right knowledge, and right conduct (Ratnatrayi).
  • Benefiting self and others: Those who work for their own well-being and the well-being of others.
  • Practicing detachment and peace: Those who strive for Nirvana and inner peace.
  • Nourishing liberation: Those who foster liberation through specific practices.
  • Achieving desired goals: Those who attain their ultimate aspirations.
  • Equanimity towards all beings: Those who maintain a balanced and compassionate attitude towards all living things.
  • Purity and welfare: Those whose actions and intentions lead to the welfare of all beings.
  • Supporting discipline: Those who are conducive to self-control.

• Sadhu's Role as a Helper: A crucial aspect of Sadhuhood is the ability to assist others on the path to liberation. The text defines a Sadhu as one who helps.

• Synonyms for Sadhu: The text lists over a hundred synonyms for Sadhu, reflecting the diverse aspects of their spiritual path. These include Muni, Shraman, Angar, Nirgrantha, Sanyasi, Bhikshu, Yogi, Rishi, Dikshit, Mahatma, Brahmachari, Sant, Mahant, Nirarambha, Achalak, Gyani, Tattvagyani, Muktatma, Sanyam, Mahabhaga, Tarak, Akinchen, Vachamyami, and many more.

• The 27 Virtues of a Sadhu: The Navkar mantra has 108 virtues attributed to the Panch Parmeshthi, with Sadhus having 27. These virtues encompass:

  • Observing the five great vows (Mahavratas).
  • Abstaining from night meals.
  • Protecting all living beings (Chhahakay Jeev Raksha).
  • Controlling the five senses.
  • Adhering to the three controls (Guptis).
  • Absence of greed.
  • Practicing forgiveness.
  • Controlling the mind.
  • Inspection of belongings (Padilehan).
  • Living in self-control.
  • Enduring hardships (Parishah).
  • Enduring obstacles (Upsarg).

• The Ideal of Jain Sadhu: Jainism sets an extremely high ideal for its Sadhus. Their disciplined and renunciate lifestyle, characterized by unwavering faith and a strong desire for liberation, is considered unparalleled. The text states, "He who endures is a Sadhu."

• Diksha (Initiation): The act of renouncing household life and embracing Sadhuhood is a significant transition. The word "Diksha" is explained as freeing oneself from humility (deenata) through shedding one's ego. After Diksha, the liberated individual experiences a sense of self-reliance, free from meekness and dependence.

• The Vow of Renunciation: Upon initiation, a Sadhu takes vows to relinquish all sinful activities ("Sarva savajjo jogam pachakkabami"). This involves adhering strictly to the five Mahavratas: non-violence, truthfulness, non-stealing, celibacy, and non-possession. They are given a broom (rajoharan) as a symbol of compassion and restraint. Sadhus are "Angar" (homeless) and live without personal possessions, relying on alms (gochari) for sustenance. They practice extreme detachment, renouncing wealth and worldly pleasures.

• True Sadhuhood: Inner and Outer: The text distinguishes between "dravya lingi" (outer appearance of a Sadhu) and "bhava lingi" (inner spiritual disposition). True Sadhuhood is achieved when both are present. While outward symbols are important, the inner transformation and spiritual attainment are paramount.

• Transformation Through Diksha: Diksha brings about both external and internal changes. A Sadhu's name, attire, and way of speaking are altered to reflect the shedding of household attachments. They practice self-discipline, including shaving their heads, refraining from beautification, and accepting food collected through alms. Their language changes, using "Dharmalabh" instead of casual greetings.

• Speech and Truthfulness: Sadhus are careful in their speech, avoiding definitive statements about the future to prevent the sin of falsehood (mṛṣāvāda). They often speak in terms of "vartaman jog" (depending on the present circumstances).

• Qualities of a Virtuous Sadhu: The text quotes scriptures describing Sadhus as:

  • Gitaartha: Understanding the scriptures.
  • Samvigna: Fearful of worldly existence.
  • Nisshalla: Free from envy and malice.
  • Tyagavasanga: Renouncing family and worldly attachments.
  • Jinmat-ujjyotaka: Illuminating the teachings of the Jinas.
  • Samyaktva Prabhavaka: Spreading righteousness.

• Ascetic Lifestyle and Non-Possession: Jain Sadhus are described as non-possessive, abstaining from comforts like umbrellas, shoes, knives, and scissors. They do not use vehicles and adhere to strict rules regarding movement, often traveling barefoot. This practice of padavihara (walking) is crucial for self-reliance, maintaining health, and experiencing a broad range of human interaction without developing attachments or aversions.

• Brahmacharya (Celibacy): The text highlights the strict adherence to Brahmacharya, including its nine forms, as a significant achievement of Jain Sadhus. This strict discipline is why women do not feel hesitant in the presence of naked Digambar monks, seen as a unique achievement of the Jain tradition.

• Vastness of Shila (Conduct): The adherence to pure conduct (Shila) involves intricate rules, with the text detailing up to 84 lakh types of Shila, emphasizing the immense discipline involved.

• The Twelve Reflections and Fourteen Purvas: The text mentions the importance of reflection and the study of scriptures like the twelve Angas and fourteen Purvas for Sadhus.

• Upama (Similes) for Sadhus: The text cites a verse from Bhadrabahuswami describing Sadhus through eleven similes: serpent, mountain, fire, ocean, sky, tree, bee, deer, earth, lotus, sun, and wind. These analogies illustrate the Sadhus' detachment, resilience, profundity, self-reliance, purity, radiance, and unwavering resolve.

• The Fourfold Refuge: Jainism emphasizes taking refuge in the four: Arihant, Siddha, Sadhu, and the Dharma proclaimed by the Kevalis. Sadhus are included as objects of refuge because they are accessible guides who show the path to liberation, especially when direct communion with Arihants or Siddhas is not possible. The presence of Acharyas and Upadhyayas is implied within the category of Sadhus.

• The Importance of Sadhu's Presence: The text illustrates the profound impact of Sadhus through various anecdotes, where their mere presence or actions led to spiritual awakening and transformation in others.

• Eligibility for Diksha: The text outlines the strict criteria for accepting Diksha, emphasizing the need for purity of lineage, intellect, renunciation, and genuine desire for spiritual liberation. It warns against individuals who take Diksha for superficial reasons, such as gaining respect or a comfortable life.

• Ineligible Candidates for Diksha: A detailed list of individuals deemed unfit for Diksha is provided, including children, the elderly, the impotent, the mentally or physically impaired, criminals, debtors, and those without parental consent. Similar criteria apply to women seeking initiation as Sadhvis.

• The Purity of Jain Sadhus: The text addresses the question of hygiene, explaining that Jain Sadhus' bodies do not smell due to their disciplined adherence to Brahmacharya, which purifies their internal energies. Their minimal consumption and interaction with nature also make them great protectors of the environment.

• Sadhu's Life of Study and Meditation: Sadhus have ample time for spiritual practices like study (Swadhyay) and meditation (Dhyana), which are considered the lifeblood of their existence. They maintain peaceful and respectful relationships with fellow Sadhus.

• Misconceptions about Sadhus: The text refutes the notion that Jain Sadhus are idle or merely "eat for free." It clarifies that their initiation is for self-liberation, and the value they provide to society through their spiritual example is immeasurable. While some may engage in social service, their primary purpose is spiritual attainment.

• The Merits of Saluting Sadhus: The text quotes scriptures that praise the act of bowing to Sadhus, stating it liberates individuals from countless births, leads to spiritual awakening, destroys sins, and is the foremost auspicious act.

In essence, "Namo Loe Savvasahunam" celebrates the Sadhu as the embodiment of Jain spiritual ideals, emphasizing their rigorous discipline, profound detachment, unwavering commitment to liberation, and their vital role in guiding others towards spiritual enlightenment.