Sadhucharya Ki Pramukh Paribhashik Shabdavali Arth Aur Abhipraya - Book Summary

Here is a comprehensive summary in English of the provided Jain text, focusing on the definitions and meanings of key terms related to Sadhana (spiritual practice) as explained by Alka Prachandiya:

Book Title: Sadhucharya ki Pramukh Paribhashik Shabdavali Arth aur Abhipraya (Key Terminological Vocabulary of Monastic Life: Meaning and Significance) Author: Smt. Dr. Alka Prachandiya Publisher: Z_Nahta_Bandhu_Abhinandan_Granth_012007.pdf (Part of a collection)

Core Philosophy of Shraman Culture:

The text emphasizes the unique position of Shraman (ascetic) culture in terms of faith and order. Its defining characteristic is self-reliance and a virtue-centric faith rooted in diligent spiritual practice. This culture teaches that every being acts and experiences the fruits of their actions through their own labor, without seeking favor from any external power. Self-reliance is paramount; the Shraman continuously strives for self-development through their own effort, understanding, and practice, ultimately working for the welfare of themselves and others.

The Nature of Shraman Faith and Practice:

This faith-based system of self-reliance does not involve worshipping or venerating any external deity or power. Instead, it focuses on remembering, understanding, and revering one's own inner spiritual qualities. Through this process, the practitioner awakens and illuminates their inherent spiritual strength. By experiencing these inner qualities, they discipline themselves and follow the path of Sadhucharya (monastic conduct).

Stages of Sadhucharya:

The development of the self through Sadhucharya is described in three stages:

Sadhu Charan (Stage of a Monk)
Upadhyay Charan (Stage of a Teacher)
Acharya Charan (Stage of a Spiritual Leader)

These three forms are encompassed within the Panch Parmeshthi (five supreme beings). Reverence for them is considered a form of self-reverence for the seeker's self-development.

Sadhucharya as a Laboratory for Spiritual Practice:

Sadhucharya is presented as the initial "laboratory" for spiritual practice, where the seeker, detached from worldly life, undertakes their sadhana. The author notes that many terms associated with Sadhucharya have become metaphorical or symbolic over time.

Key Terminological Vocabulary and Their Meanings:

The text then proceeds to define and explain several key terms, highlighting their original and deeper meanings:

Gochari (गोचरी): This is an ancient term derived from "goyar" or "goyaragga," meaning to wander for alms like a cow. Just as a cow grazes carefully to protect its roots, a Shraman monk accepts alms without causing any distress to the householder. The monk does not consider the wealth or social status of the householder, nor the taste or variety of the food. They accept a minimal amount of pure food, like a bee collecting nectar, so as not to burden the householder. A Shraman is knowledgeable in the science of the mind and accepts food in accordance with their rules, prioritizing purity of spirit. They carefully perceive the householder's inner state and will not enter their home if the intentions are not pure. Shraman alms are entirely non-violent and pure, accepting food free from 42 defects.
Diksha (दीक्षा): The word "Diksha" implies the burning of all desires and passions. A person renouncing the impermanence and futility of worldly life seeks Diksha. This involves a detachment from and shedding of attachment and affection towards the world and its people.
- Eligibility: Anyone with intense renunciation (vairagya) is eligible. Ancient texts mention even those considered "fallen" have purified their lives through Diksha.
- Age: There is no specific age restriction. Children, youth, and elders can take Diksha if they possess strong inner disposition and the power of renunciation.
- Jain Approach: Unlike other cultures that often associate renunciation with later life, Jainism considers youth the most suitable time for Diksha. This is when physical energy is high, and senses can be redirected from enjoyment to spiritual practice. The text argues that when senses are weak, the possibility of effective sadhana diminishes.
- Self-Discovery: True Diksha is for the seeker of liberation (mumukshu), not just the desirous (bubhukshu). The individual must find their own path; imitation is not beneficial for spiritual progress. Inner energy must be awakened through introspection. Diksha facilitates this process.
Pratikraman (प्रतिक्रमण): This is a crucial term in monastic conduct, transforming wandering steps into virtuous actions. It is formed from "prati" (against/back) and "kraman" (step/movement). It means to turn back or return. When a sadhak, due to negligence or ignorance, deviates from their natural state into a state of affliction and then, through contemplation, returns to their natural boundaries, it is called Pratikraman. It is a process of repetition, essentially returning from sin to purity.
- Related Terms: Many words stem from Pratikraman, such as Varana, Praticharan, Pratiharana, Nivrutti, Ninda, Garha, and Shuddhi, all aiming for purification from impurity.
- Types:
  - Dravya Pratikraman (Material Pratikraman): Performing Pratikraman while seated in one place, perhaps for the sake of recognition, without true inner feeling.
  - Bhava Pratikraman (Inner Pratikraman): Feeling remorse for one's sins in the mind, contemplating the fall, and firmly resolving not to repeat them. This is considered highly beneficial.
- Purpose: Pratikraman is the art of refining life. It involves reviewing one's actions, identifying shortcomings, and practicing virtuous conduct to cleanse the life.
Mukhavastrika (मुखवस्त्रिका): This white cloth or veil is used by monks in the Shvetambar tradition (Sthanakvasi and Terapanthi).
- Reason for Use:
  - Ahimsa (Non-violence): To prevent harm to microscopic organisms in the air expelled from the warm breath during conversation.
  - Health: To prevent dust particles from entering the mouth while traveling, which can be harmful.
  - Concentration: It aids in concentration during contemplation, meditation, and worship.
Mangali Path (मंगली पाठ): This is a devotional recitation that serves as a form of blessing and excellent guidance. It reiterates the four auspicious entities: Arihants, Siddhas, Sadhus, and the Dharma preached by Kevalis (omniscient beings). It often includes praises for Bhagwan Mahavir, Gautam Ganadhar, Acharya Sthulibhadra, and the Jain Dharma itself, expressing well-wishes for the devotee's welfare. For the Shraman, intense austerity (tapas) is the greatest auspiciousness. After embracing monkhood, a Shraman deeply studies the scriptures and then practices rigorous austerity, leading to the attainment of Kevalgyan (omniscience).
Rajoharan (रजोहरण): This is a vital, albeit simple, tool for Shramans. It is composed of five types of threads: Oranic (wool), Austric (camel hair), Sanak (flax), Vachchak-Chippak (grass), and Munja-Chippak (reed). The construction uses materials readily available in different regions.
- Purpose: Used to protect small creatures like ants and insects from harm when sitting or lying down, and to prevent their trampling while walking.
Varshavas (वर्षावास) / Chaturmas (चौमासा): Shramans typically travel extensively and avoid staying in one place for too long to prevent attachment. However, they are permitted to stay in one location for up to four months during the rainy season. This period is called Varshavas, also known as Vas-vas, Chaturmas, Pratham Samvasaran, and Jyeshthavagraha.
- Timing: It typically begins around the fifth, tenth, or full moon of the month of Shravan.
- Restrictions and Exceptions: While generally not engaging in extensive travel (vihar), a monk may change location for knowledge, sight, spiritual conduct, or to serve an Acharya or Upadhyay. Exceptions are also made during natural calamities or religious crises.
- Selection of Place: It is preferable to choose a location that aligns with the principles of the five committees (Pancha Samitis) and offers thirteen types of facilities.
Samachari (समाचारी): This refers to the essential and fundamental activities that form the basis of monastic conduct. Shraman conduct is divided into two parts:
- Vratatmak Achar (Vow-based Conduct): These are the eternal great vows (Mahavratas) that make the sadhak self-reliant and ignite their inner spiritual light.
- Vyavaharatmak Achar (Behavioral Conduct): These complement the vows and are enacted when thoughts are translated into behavior. Samachari encompasses all the practices of a Shraman's life and represents the art of living in a monastic or community setting. The text outlines ten specific practices related to Samachari: Avashyaki, Naishedhiki, Apachha, Pratiprachha, Chandana, Ichhakara, Mishhakara, Tadakara, Abhyutthana, and Upasampada.
- Daily Schedule: The day is divided into eight prahars (three-hour segments). A Shraman dedicates the first and fourth prahars of both day and night to study, the second prahar to meditation, and the third prahar to eating and resting. This structured routine fosters virtues.
Singada (सिंगाड़ा): This term refers to a group of three or more monks or nuns, with a senior monk or nun leading. This group is responsible for following the instructions of the Acharya and collectively making decisions. The leader of the Singada is also responsible for delivering spiritual discourses or blessings to the laity. The primary purpose of the Singada's journey is to propagate righteous conduct among the general public.
Santhara (संथारा): Birth is a joyous event, while death is typically mournful. However, Jain culture celebrates death as a joyous occasion, viewing it as a significant art. A "Panditmaraṇ" (wise death) is considered the best death. It is the aspiration to shed the current physical form and embrace a new one with equanimity and wisdom, having meticulously followed the Vow of Sallakhanā (controlled fasting and detachment).
- Sallakhanā: Before embracing Santhara, the practitioner must observe the vow of Sallakhanā, gradually giving up food and drink to weaken the body. This vow is generally undertaken by advanced practitioners who have knowledge of their remaining lifespan.
- The Process: The practitioner chooses a pure spot and lays down a bed (Santhara) made of grass, reeds, or similar material. They sit facing the north or east, take the Marananthik Pratigya (vow of dying), recite the Namaskar Mantra thrice, and perform the Lomassa path and Vandan. Finally, they renounce all four types of food, eight types of sins, and all attachment to the body, thus embracing a meditative death.

Conclusion:

The study of this terminology is essential for understanding the Shraman's lifestyle. The author's aim is to provide a brief yet scientific analysis of the symbolic meanings embedded within these terms.