Shraman Dharma Ek Vishleshan

This document, titled "Shraman Dharma: Ek Vishleshan" (Shraman Dharma: An Analysis) by Hira Muni, delves into the core tenets and practices of Shraman Dharma within the broader context of Indian culture.

The author posits that Indian culture has flowed through two primary streams: Brahmana culture, which emphasized the householder's life (Grihasthashrama), and Shraman culture, which championed the Shraman (ascetic) path. Initially, Brahmana culture recognized only two stages of life: Brahmacharya (celibacy/student life) and Grihasthashrama. However, influenced by Shraman culture, it later incorporated Vanaprastha (forest dwelling) and Sannyasa (renunciation), although Grihasthashrama remained paramount.

In contrast, Shraman culture has always prioritized the Shraman. Even householders (Shravaks) who take vows acknowledge their inability to fully embrace Shraman Dharma and accept the lesser vows of a Shravaka, aspiring to one day renounce worldly life for the Shraman path. The text cites the example of King Nami Rajarshi from the Uttaradhyayana Sutra, who declared that the Shraman life is superior even to donating ten million cows, highlighting the immense value placed on asceticism. The author emphasizes that true superiority lies not in one's status but in one's spiritual practice and self-control. While external factors like changing attire and renouncing home are conducive to spiritual growth, the ultimate liberator is internal purity, not external appearance.

Shraman culture is credited with contributing to India's prosperity and richness by emphasizing spiritual development. The decline of India, according to the text, is attributed to indulgence, internal conflict, and selfishness, all of which Shraman culture advocates for overcoming through virtue. Shravakas follow twelve vows, while Shramans adhere to the five Mahavratas (great vows), which are considered more demanding.

The text further elaborates on the two pillars of Dharma: Shruta Dharma (knowledge) and Charitra Dharma (conduct). Shruta Dharma purifies intellect, reveals the secrets of spiritual practice, and provides true understanding of reality. Charitra Dharma involves internalizing this knowledge, adopting virtues, and achieving spiritual progress. Just as valuable saffron grows in specific fertile regions, only those whose conduct is imbued with Shruta Dharma can truly embrace Shraman Dharma.

The origin of Shraman Dharma in the current era is attributed to Lord Rishabhdev. His mother, Marudeva, attained liberation upon witnessing his son Rishabh achieve Kevala Jnana (omniscience) in the Shraman attire. The subsequent 23 Tirthankaras further illuminated this path, with influential ascetics and scholars contributing to its grandeur.

The ultimate goal of a Jain Shraman is to detach from worldly passions and find solace in their true nature, to achieve self-realization rather than external understanding. The Sutrakritanga Sutra advises taking up the ascetic path solely for the soul's liberation from the vast suffering of the world. The Uttaradhyayana Sutra compares the Shraman life to a boat; a flawed boat cannot reach the shore, but a sound one, like the Shraman who controls all sinful inclinations through restraint, can cross the ocean of existence.

Specific external characteristics of a Shraman are outlined, including the use of prescribed utensils (such as gourd, wood, or clay), and the practice of hair-plucking (kesha-lunchna). Ten internal "shaving" practices are described, involving overcoming sensory desires and the four passions (anger, pride, deceit, greed), with the tenth being the physical shaving of the head.

The ten principal virtues of a Shraman are listed as: forgiveness, contentment (non-covetousness), simplicity, humility, modesty (respectful humility without attachment), truthfulness, self-control, austerity, renunciation, and celibacy. The text clarifies that mere change of attire does not make one a Shraman; virtues are essential. The Samavayaing Sutra enumerates twenty-seven qualities of a Shraman, including abstaining from violence, lying, stealing, and sensual indulgence, controlling the senses, overcoming passions, and possessing knowledge, insight, and virtuous conduct, along with tolerance for suffering and acceptance of death.

The Digambara tradition identifies twenty-eight fundamental virtues for a Shraman, encompassing the five Mahavratas, control of the five senses, five disciplines (samitis), six daily duties (avashyakas), renunciation of bathing, cleansing the sleeping place, renunciation of clothing, hair-plucking, eating only once a day, abstaining from teeth-cleaning, and eating while standing.

Jain Shramans are required to observe seventeen types of restraint, encompassing all forms of life (earth, water, fire, air, plants, and beings with one to five senses), non-living entities, and careful observation and detachment in worldly activities. This involves mindful conduct during movement, sitting, and speaking, to protect life and avoid transgressions.

Further external attributes conducive to embracing Shraman Dharma include being born in an Arya country (though exceptions are made for those with virtues born elsewhere), possessing pure lineage, having minimal negative karma, pure intellect, understanding of the world, detachment, subdued passions, lack of excessive curiosity, gratitude, humility, royal approval, non-violence, physical completeness, faith, a stable mind, and a life lived in complete restraint.

The text details prescribed practices regarding possessions, such as the types of vessels and clothing permitted, and the limitations on the amount of clothing for male and female ascetics. It also outlines the fourteen types of faultless donations a householder can offer to a Shraman, encompassing food, drink, clothing, essential items, and shelter.

The act of begging for alms (bhiksha), also known as Madhukari or Gochari, is considered a form of austerity, emphasizing compassion and non-distress to the householder. Shramans do not cook or consume food prepared by themselves, adhering to specific discipline for alms collection (Aeshana Samiti). They must avoid forty-two defects when accepting food and drink and thirty-seven defects when consuming it.

Food is taken for six reasons: to alleviate hunger, for service to others, for purifying one's actions, for maintaining asceticism, for sustaining life, and for contemplating Dharma. Conversely, food is renounced for six reasons: aggravation of illness, encountering obstacles to asceticism, protecting chastity, protecting beings, for austerities, or at the time of death. The acceptance and renunciation of food are thus guided by the pursuit of ascetic practice.

The primary means for a Shraman to achieve liberation are self-study (Swadhyaya) and meditation (Dhyana). These are integral to their daily life, with prescribed timings for study, meditation, begging rounds, and rest. Even during these activities, attending to the needs of sick, ascetic, or elderly Shramans is a paramount duty.

The text categorizes Shramans into six types based on their spiritual progress: Pulaka, Bakusha, Pratishevana, Kashaykusheel, Nirgrantha, and Snata. These categories represent different levels of purity and adherence to conduct, similar to varying stages of rice processing. The first three types observe two types of conduct, Kashaykusheels observe four, and Nirgranthas and Snata observe the highest form of conduct (Yathakhyata Charitra). Their spiritual progress is also mapped to different stages of spiritual development (Gunasthanas).

Shraman life is characterized by numerous challenges, including the twenty-two types of hardships such as hunger, thirst, heat, and cold. Shramans are expected to endure these with equanimity, finding profound happiness that surpasses even heavenly pleasures. This spiritual happiness is independent of material possessions.

In conclusion, the text emphasizes the profound significance of Shraman Dharma as described in Jain Agamic literature. It suggests that by embracing the virtues outlined, individuals can illuminate their lives and experience renewed radiance. Due to the vastness of the subject, the author states that this analysis has been presented concisely.