Shraman Jivan Ke Parishah - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Jivan ke Parishah" by Joharimal Chhajed, based on the provided pages:

Book Title: Shraman Jivan ke Parishah (The Endurances of a Jain Ascetic's Life) Author: Joharimal Chhajed Publisher: Z_Jinvani_Guru_Garima_evam_Shraman_Jivan_Visheshank_003844.pdf Catalog Link: https://jainqq.org/explore/229991/1

Overall Theme:

The text, drawing heavily from the Uttaradhyayana Sutra, specifically the chapter "Parishah Pravibhakt," focuses on the concept of parishah (endurances, hardships, trials) in the life of a Jain ascetic (Shraman/Shramani). It emphasizes that these challenges are not to be feared but are integral to the path of spiritual liberation (moksha). Ascetics are encouraged to accept and endure these hardships with equanimity (samata bhava) and a virtuous intention (dharm buddhi) to purify their karma and achieve spiritual progress.

Introduction by the Editor:

The editor highlights that all actions of an ascetic are directed towards liberation. Therefore, ascetics view hardships (parishah) as means to achieve this goal, accepting them with humility and enduring them with equanimity. The text explains the 22 types of parishah and includes examples of ascetics who have conquered them, drawing inspiration from the Uttaradhyayana Sutra.

Core Teaching from Gurudev Shri Sudharma Swami to Shri Jambu Swami:

Gurudev Shri Sudharma Swami instructs his disciple Shri Jambu Swami about the teachings of Lord Mahavir Swami on "Parishah Victory" as outlined in the second chapter of the Uttaradhyayana Sutra. He states that practicing humility (vinayacharan) makes an individual steadfast and courageous, enabling them to overcome internal and external struggles in ascetic life and emerge victorious.

Meaning of Parishah:

Parishah are defined as the hardships encountered while practicing dharma (righteousness). Overcoming these hardships with an equanimous and virtuous mindset, without deviating from the path of dharma, is called parishah-jay (victory over hardships). These are faced for the purpose of nirjara (eradication of karma).

The Twenty-Two Parishah Explained:

The text then meticulously details each of the 22 parishah, explaining their nature and providing guidance on how an ascetic should respond, often accompanied by a relevant anecdote or story (katha).

Kshudha Parishah (Hunger):
- An ascetic should not cook or arrange for food, even when experiencing extreme hunger. They should accept alms according to prescribed rules.
- Even if the body weakens considerably due to prolonged fasting, the ascetic should remain steadfast on the path of restraint, without becoming disheartened.
- Example: The story of Hastibhuti, the dispassionate son of Hastimitra of Ujjain.
Pipasa Parishah (Thirst):
- A restrained ascetic should avoid drinking water from living beings (sachitta jal) and seek pure, inanimate water (achitta prasuk jal).
- Even when extremely thirsty and in a desolate place, the ascetic should endure the hardship without resorting to impure water or exhibiting helplessness.
- Example: The story of Ambada's disciples enduring thirst.
Shita Parishah (Cold):
- Even when experiencing cold, the ascetic should not abandon their studies or move to another location in violation of ascetic discipline.
- They should not seek comfort from fire or warm clothing, considering the absence of these.
- Example: The story of four ascetics of equal age living alone under the guidance of Bhadrabahu Swami in Rajgriha.
Ushna Parishah (Heat):
- An ascetic suffering from heat (from the sun, ground, or a blacksmith's forge) should not yearn for coolness or comfort.
- They should refrain from three remedies: bathing, pouring water on the body, and using a fan.
- Example: The story of Muni Arhannahaka.
Danshamashak Parishah (Bites of Insects):
- Just as a warrior remains unfazed by arrows in battle, a great ascetic should remain unaffected by the bites of mosquitoes, flies, and other small creatures, focusing on conquering inner enemies (attachment and aversion).
- They should not be agitated, try to remove them, or harbor ill will towards them, maintaining an attitude of indifference.
- Example: The story of the solitary Muni Sumana Bhadra (Sudarshan).
Achhel Parishah (Nudity/Lack of Clothing):
- An ascetic should not feel dejected about worn-out clothes or have expectations of receiving new ones. They should remain detached from both despair and joy related to clothing.
- Whether ascetic life involves being clad or unclad, a wise ascetic should accept the situation as conducive to dharma without regret.
- Example: The story of Muni Somdev, the worldly father of Acharya Aryarakshit.
Arati Parishah (Disgust/Disinclination towards asceticism):
- If disinclination towards restraint arises in the mind of a possessionless ascetic wandering from village to village, they should endure it with equanimity.
- Seven remedies are suggested: refraining from violence and sensual indulgence, protecting one's inner state, finding joy in the path of knowledge and conduct, staying away from worldly activities, remaining calm, contemplating reality, and redirecting the mind to the path of restraint upon the onset of disinclination.
- Example: The story of a priestly son and a prince who became ascetics.
Stri Parishah (Women):
- Ascetics who have renounced women with true knowledge and renunciation have successful asceticism.
- Considering the company of women as mud, wise ascetics should not get entangled, remaining focused on self-discovery and the path of restraint.
- Example: The story of Swami Sthulabhadra and his guru-brother living in a lion's cave.
Charya Parishah (Wandering/Behavior):
- An ascetic who sustains themselves with pure alms should conquer hardships alone while wandering in villages, towns, business centers, or capitals.
- They should wander distinctly from householders, not possess any attachment to anything (living or non-living), stay away from the company of householders, and wander rootless or itinerantly.
- Example: The story of Elder Acharya Sangam.
Nishadya Parishah (Sitting/Posture):
- An ascetic should sit or stand in a posture of meditation (kayotsarga) in places like crematoriums, deserted houses, or under trees, alone in terms of physical presence but devoid of attachment and aversion, focused on the self, without causing fear or distress to any nearby beings.
- Example: The story of the solitary Muni Kurudatta.
Shayya Parishah (Sleeping/Resting Place):
- If any affliction arises from deities, humans, or animals while sitting in meditation in the aforementioned places, the ascetic should endure it with equanimity, not moving to another seat out of fear.
- Even in a secluded resting place, whether good or bad, the ascetic should remain equanimous, considering what temporary happiness or suffering a single night can bring, and enduring any favorable or unfavorable experiences.
- An ascetic who is capable of enduring cold and heat should not transgress the rules of restraint. Only an ascetic with a sinful outlook breaks the rules out of happiness or sorrow.
- Example: The story of Munis Somdatta and Somdev regarding the sleeping place endurance.
Akrosh Parishah (Abusive Speech):
- If someone abuses or insults an ascetic, they should not get angry, as anger makes them akin to children.
- Hearing harsh and unfriendly language, which is like thorns to the senses, the ascetic should remain silent, remain indifferent, and not dwell on the words in their mind.
- Example: The story of Muni Arjuna of Rajgriha.
Vadh Parishah (Violence/Striking):
- If a wicked, uncivilized person strikes an ascetic, they should not get angry or harbor ill will in their mind. Knowing that "forgiveness is the highest dharma," the ascetic should practice the ten virtues of an ascetic, such as forgiveness and humility.
- The ascetic, having subdued their five senses, should consider that the soul (atman) is never destroyed, even if beaten or struck anywhere by anyone.
- Example: The story of 499 disciples of Acharya Skanda.
Yachana Parishah (Begging):
- For victory over begging, an ascetic should contemplate that this practice has always been difficult, as everything – food, clothing, etc. – is obtained by asking.
- Entering a house for alms and extending one's hand is not easy for a mendicant. The ascetic should not consider householder life better than this due to the mental distress of begging.
- While food is being prepared, the ascetic should seek alms from households. Whether alms are received or not, a wise ascetic should not feel regret.
- Example: The story of Muni Baladeva.
Alabha Parishah (Non-Receipt of Alms):
- If alms are not received today, it is possible they will be received tomorrow. An ascetic who considers non-receipt without dejection is not troubled by this hardship.
- Example: The story of Muni Dhandhana.
Roga Parishah (Illness):
- Knowing that diseases like fever are caused by the ripening of past karma, an ascetic afflicted by pain should stabilize their intellect without dejection and endure the illness with equanimity.
- During illness, a self-inquiring ascetic should not approve of treatment but remain in a state of meditation. Truly, their pure ascetic conduct means neither treating nor causing treatment for illness, nor even approving of it.
- Note: This pertains to Jinakalpi and Abhigrahi ascetics. For Sthavirakalpi ascetics, prohibited treatments are sinful, not virtuous ones.
- Example: The story of Prince Kalvaishik, the son of the King of Mathura.
Trina Sparsha Parishah (Touch of Grass/Thorns):
- An ascetic, especially one who is unclothed and whose body is dry from not applying oils, experiences great pain when sleeping or sitting on beds of grass, darbha (a type of grass), etc. This is the touch of grass endurance.
- Knowing that the sharp rays of the sun cause unbearable pain in summer, ascetics are advised not to use clothing made from yarn (tantuon) when troubled by grass or darbha.
- Example: The story of Muni Bhadrarshee.
Jalla Parishah (Dirt/Filth):
- A wise ascetic, whose body is covered in sweat, grime, or dirt, should not lament for comfort.
- An ascetic seeking karma eradication should endure the discomfort caused by filth with happiness, considering it a natural accumulation on the body until the body is shed, having attained this noble and supreme dharma.
- Example: The story of Sumananda the lay devotee regarding the consequences of not enduring filth.
Satkara-Puraskara Parishah (Honor and Respect):
- An ascetic should not desire honor and respect like that received by other religious sect leaders (other faiths).
- A wise ascetic, who is less afflicted by passions, has few desires, accepts alms from unknown families, and is free from greed, should not become attached to delicious tastes or regret receiving honor while others do.
- Example: The story of an ascetic and his blind devotee, where one conquered this hardship and the other was defeated.
Prajna Parishah (Wisdom/Lack of Knowledge):
- An ascetic should consider that they have bound karmas in past lives that result in ignorance, causing them to be unable to answer questions on certain subjects.
- Karmas that yield the fruit of ignorance arise after their ripening period. Knowing the ripening of karma, the ascetic should reassure themselves.
- Example: The story of Muni Bhadramati and Acharya Sagarachandra (refer to the original text's appendix for both stories).
Ajnana Parishah (Ignorance):
- The ascetic should not think that they have abstained from sexual intercourse and restrained their senses and mind in vain, or that they do not directly know whether dharma is beneficial or sinful.
- Even after accepting austerities and vows (upadhana), and following specific observances (pratima), the covering of karmas like obscuring knowledge does not disappear. The ascetic begins to have impatient, incorrect thoughts about the fruits of their austerities, vows, and observances, thinking that if renunciation yielded results, their ignorance would have vanished. This mistaken thinking is Ajnana Parishah, and freedom from it is victory.
- Example: The story of Abhir ascetic.
Darshana Parishah (Belief/Right Faith):
- An ascetic should not think that there is no afterlife, or that ascetics do not achieve powers through austerity, or that they have been cheated in the name of dharma.
- They should not think that those who say there were, are, or will be Jinas in the past, present, or future are speaking falsely. When Darshana Parishah occurs, one's vision, inclination, and faith become perverted. They do not believe in the afterlife, rebirth, soul, dharma, sin, heaven-hell, austerity, chanting, meditation, etc. They develop incorrect understanding of true principles. This is Darshana Parishah. To conquer this, one must immediately detach from wrong faith and stabilize the mind in right faith.
- Example: The story of Acharya Ashadh Suri.

Conclusion:

The text concludes with an exhortation from the scholar: an ascetic should not be defeated in the struggle with hardships. Lord Mahavir Swami himself experienced and thoroughly described these 22 hardships, advising that whenever any of these arise during any practice or conduct, a mendicant should not panic or compromise their ascetic discipline. Instead, they should stand firm, endure them with equanimity, conquer them, and become victorious over the hardships.