Shraman Jivan Me Gunsthan Arohan - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Jivan me Gunsthan Arohan" by Dharmchand Jain:

The article "Shraman Jivan me Gunsthan Arohan" (Ascent of Spiritual Stages in the Life of a Shraman) by Dharmchand Jain delves into the progression of a Jain monk's (Shraman) spiritual journey through the various Gunsthans (spiritual stages) as outlined in Jain philosophy.

Meaning of Shraman: The term "Shraman" is multifaceted. It refers to someone who dedicates their entire energy to penance and self-restraint (tapas and samyam). It also signifies compassion and equanimity towards all living beings, whether mobile (tras) or immobile (sthavar). A true Shraman harbors no internal turmoil or unequal feelings towards any creature.

Three Types of Sadhaks (Practitioners): The author categorizes spiritual practitioners into three groups:

Conscious and Healthy: These individuals are self-motivated in their spiritual duties, immediately rectify any lapses in their vows, and remain vigilant in conquering passions and worldly desires.
Conscious but Unhealthy: Despite having purity in diet, conduct, and thought, these practitioners occasionally falter due to negligence, succumbing to temptations. They require guidance from a competent Guru and get distressed by physical or mental suffering. Without support, they can deviate from the spiritual path.
Unconscious: These practitioners abandon their vows and principles, merely adopting the outward appearance of a monk. When questioned about their lack of adherence to vows, they justify their attire by attributing it to their Guru. These are individuals who, despite taking monastic vows, remain entangled in worldly attachments and lack spiritual progress.

The Foundation of Shraman Life: Charitra (Conduct/Character): A Shraman's life begins with Charitra. This involves a lifelong commitment to renouncing all sinful activities (savadh yoga) through the three modes of action, speech, and mind. Upon taking this vow with great enthusiasm and determination, the practitioner is considered to be in the Apramatta Samyat (non-negligent restrained) Gunsthan (Stage 7). Those who maintain their purity of mind through self-study, meditation, devotion, and service experience fluctuations between the Apramatta Samyat and Pramatta Samyat (negligent restrained, Stage 6) stages. The entire edifice of a Shraman's life rests on Charitra. The purer and more excellent the Charitra, the purer the practitioner's Samyam (restraint).

Five Types of Charitra: The article then details the five types of Charitra:

Samayik Charitra: This involves renouncing worldly desires, passions, and sinful activities, and embracing equanimity through knowledge, perception, and conduct (the three jewels). It is a complete, lifelong renunciation of all sinful actions.
- Itvarik Samayik Charitra: Temporary, lasting from seven days to six months. Found in the disciples of the first and last Tirthankaras in Bharat and Aiyravat regions, before taking the Great Vows.
- Yavatkathik Samayik Charitra: Lifelong renunciation, requiring no re-initiation into the Great Vows. Found in all monks of Mahavideh region and those under the 22 Tirthankaras in Bharat and Aiyravat.
- Gunsthan Progression: This Charitra involves Stages 6 to 9. Stage 7 (Apramatta Samyat) is attained upon receiving Samayik Charitra. Those who maintain purity can progress to higher stages. A practitioner first attaining Stage 7 in a lifetime remains there for an antarmuhurta (an immeasurable period). Dying in Stage 7 leads to rebirth in Vaimanika celestial realms and eventual liberation within 15 lifetimes. Samayik Charitra can be attained multiple times across lifetimes.
Chhedopasthapaniya Charitra: This involves the cutting off of previous vows and re-initiation into the five Great Vows. It is practiced only by the disciples of the first and last Tirthankaras.
- Satiachar: If a monk's vows are violated, their initiation is terminated and a new one is given.
- Nirachar: Re-initiation into the five Great Vows when transitioning from one Tirthankara's lineage to another or from temporary vows to full vows.
- Gunsthan Progression: Similar to Samayik Charitra, it involves Stages 6 to 9 and can be attained over eight lifetimes.
Parihar Vishuddhi Charitra: This Charitra involves purification through intense penance, leading to the shedding of karma and defects.
- Practice: Performed by nine monks: four undergoing penance (Pariharik), four providing service (Anupariharik), and one Vachnacharya (preceptor). This process takes 18 months, with roles rotating.
- Eligibility: Requires knowledge of at least the third section of the ninth Purva, maximum of ten Purvas, minimum age of 29, and 20 years of monastic life. It can only be undertaken under a Tirthankara or their direct disciples.
- Gunsthan Progression: Involves only Stages 6 and 7. Practitioners do not use any supernatural powers. It can be attained a maximum of three times in one lifetime and seven times across lifetimes. It is based on prior knowledge and thus not practiced by nuns. It is found only in the eras of the first and last Tirthankaras. The minimum duration is one moment (in terms of death), and the maximum is almost 29 years less than a Purvakoti year.
Sukshma Samparaya Charitra: This stage is reached when only the Sanjvalan Lobh (subtle greed) remains among the 28 Mohaniya (delusion-inducing) karma types, with other passions either destroyed or pacified.
- Gunsthan: Only Stage 10. The duration is from one moment to an antarmuhurta.
- Types: Sanklishyaman (agitated, when falling from Stage 11 to 10) and Vishuddhyaman (purifying, when progressing through Stages 8, 9, and 10).
- Consciousness: Only knowledge-consciousness (Jnana Upayoga) remains, not perception-consciousness (Darshan Upayoga).
Yathakhyat Charitra: This is the flawless, pure, and supremely purified Charitra of a monk free from all passions. It is the conduct of the Vitaragis (those free from attachment and aversion).
- Sub-stages:
  - (a) Upashant Moh Chhadmastha: Stage 11 (Suppressed Passions). Practitioners must descend to lower stages or die within an antarmuhurta. Death in this stage leads to rebirth in the highest celestial realms.
  - (b) Ksheen Moh Chhadmastha: Stage 12 (Destroyed Passions).
  - (c) Sayogi Kvali: Stage 13 (Omniscient with Activity).
  - (d) Ayogi Kvali: Stage 14 (Omniscient without Activity).

Progression and Aradhana (Devotion/Practice): The article emphasizes that progression through the Gunsthans is due to the reduction of passions. Greater reduction leads to increased purity of mind, detachment, and equanimity, resulting in right faith, lay discipleship, and monasticism. Aradhana (devotion), progression through stages, detachment, omniscience, and liberation are all achieved through pure and faultless practice in the life of a Shraman.

Aaradhaks (Devoted Practitioners): Those Shramans who in Stages 6 or 7 bind the lifespan of a Vaimanika celestial being are considered Aaradhaks. Similarly, any soul in Stages 4 to 7 who binds the lifespan for the next birth is also an Aaradhak. Such practitioners achieve liberation within a maximum of 15 lifetimes, spent in celestial and human realms. The text also highlights that even a Shraman who understands the five Samitis (movements) and three Guptis (restraints) can become an excellent Aaradhak by maintaining awareness in their practice.