Shraman Jivan Se Shikshaye - Book Summary

Here is a comprehensive summary of the Jain text "Shraman Jivan Se Shikshaye" by Navratan Daga, based on the provided pages:

The article "Shraman Jivan Se Shikshaye" (Lessons from the Ascetic Life), compiled by Navratan Daga, emphasizes that the life of a Jain ascetic (Shraman) serves as an ideal for lay followers (Shravaks and Shravikas). By adopting the vows and principles of Shramans to the extent possible, lay followers can make their lives more meaningful and utilize the precious human birth effectively.

Understanding the Shraman Life:

The text defines a Shraman in two primary ways:

One who dedicates full effort to austerities and self-control.
One who harbors good intentions and well-being for all living beings, both mobile (tras) and immobile (sthavar).

The lives of ascetics, who renounce worldly attachments, control their senses, and strive in spiritual practice, are presented as inspirational. Lord Mahavir established a code of conduct for ascetics to ensure their disciplined and dedicated spiritual life. This code dictates their acceptance of food, clothing, utensils, and dwelling places. Ascetics are forbidden from accepting items specially prepared for them or old items that have been modified. They can accept unrequested, useful items that are found. Unlike Buddhist or Vedic monks, Jain ascetics do not accept invitations for meals at people's homes.

Drawing Lessons for Lay Followers:

The article encourages lay followers to learn from the lives of their revered spiritual guides, acknowledging the rigor of their spiritual practices. While ascetics are bound by the five great vows (Panch Mahavratas), lay followers are inspired to adopt twelve vows (Dvadashavrata). If accepting all twelve at once is difficult, one can take them incrementally or with specific limitations. Ascetics cannot compromise on their vows, which are likened to priceless pearls; if broken, their value is lost. Lay followers' vows, however, are compared to gold, whose value is determined by its weight. Thus, the more vows a lay follower observes, the greater the shedding of karmas.

Practices Ascetics Shun and Lay Followers Can Adopt:

The article lists several practices that are forbidden for ascetics, which lay followers can also abstain from, either completely or with limitations:

Night-time eating: This is considered essential for lay followers, marking a true Jain identity.
Bathing: The text cites the Dashavaikalika Sutra, stating that even a desire for bathing leads a practitioner astray from discipline. Bathing is also associated with violence (to organisms in water) and adornment, making it undesirable for ascetics. Lay followers can strive to abstain from bathing, perhaps by limiting it to specific days of the week or foregoing large baths entirely.
Use of fragrant substances and garlands: Ascetics are prohibited from using sandalwood, etc., and flower garlands to avoid harming plant life. Lay followers can abstain from these to prevent violence.
Unnecessary body anointment: Ascetics avoid this to detach from the body. Lay followers can also limit its use to essential circumstances and abstain from it with limitations.
Seeking validation for appearance and unnecessary questions about worldly activities: Ascetics are forbidden from these, and lay followers are advised to minimize involvement in worldly activities.
Gambling and betting games: Activities like gambling and chess, which involve winning or losing stakes, create karmic bondage and are considered vices. Every Jain lay follower is urged to abstain from them.
Use of footwear: Jain ascetics abstain from footwear and sandals to endure hardships and avoid violence. Lay followers are encouraged to give up footwear as much as possible, at least during the eight days of Paryushan.
Consumption of raw root vegetables: Ascetics are prohibited from consuming root vegetables like tubers, as they contain countless organisms. Jain followers are advised to abstain from these to avoid harming life.

Further Ascetic Principles for Lay Life:

Beyond these, any forbidden practice for ascetics can be adopted with limitations by lay followers to curb the influx of karma. While not everyone can renounce their homes for asceticism, everyone should strive to reduce their possessions and worldly attachments while living in society. Increasing possessions leads to a disregard for others' happiness, potentially making one an exploiter. Attachment to possessions is linked to violence. The pursuit of happiness through wealth often leads to sorrow, worry, and suffering.

Qualities of an Ascetic for Personal Adoption:

The Acharanga Sutra highlights key characteristics of an ideal ascetic (Anagar):

Rijukrut (Simple conduct): Having a mind and speech free from deceit, with consistency between words and actions. A simple soul is naturally inclined towards liberation.
Niyag Pratipanna (Clear goal): The aim of their practice is not material wealth or fame, but liberation from karmic impurities.
Amaya (Without deceit/guile): Free from any form of deceit.
Visrotasika (Unwavering resolve): Not being swayed by doubts or mental fluctuations regarding their goal. They should follow the path of restraint with the same faith with which they embarked upon it.

The article urges lay followers to embody these qualities in their lives, striving for simplicity and moving towards liberation. By performing daily activities without deceit and attachment, one can distance themselves from karmic impurities.

Overcoming Sensory Attachment:

The Acharanga Sutra teaches that the five senses grasp five objects: sound, form, smell, taste, and touch. The soul perceives these through the senses. While sensing is the function of the senses, attachment or "fainting" towards these objects is a function of the mind. When the mind becomes attached, it creates bondage. The article clarifies that seeing or hearing is not inherently wrong, but attachment to these sensory experiences leads to the soul becoming entangled and bound. This attachment is the essence of worldly existence. An unattached soul, even while living in the world, can strive for liberation.

Reducing Possessions and the Cycle of Birth:

While renouncing the world for initiation is not possible for everyone, reducing possessions is a practical step for lay followers. Those who increase possessions and desires for them become insensitive to the happiness and suffering of others. Such attachment is inherently linked to violence. The article highlights the negative consequences of the materialistic cycle, emphasizing that suffering and pain in the world arise from possessions and violence, which perpetuate the cycle of rebirth.

The text concludes by presenting a stark reality of reincarnation: out of 100 crore beings dying, 99 crore become animals. The article emphasizes the fortune of being born as a human with a good family and the Jain dharma. It calls for inspiration from the noble lives of those who have understood the value of human life and moved towards spiritual practice.

The article is presented by the "Sanyojak-Shri Sthanakvasi Jain Swadhyay Sangh," with contact details provided.