Shraman Kaun - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Shraman Kaun" by Pannalal Jain, based on the provided pages:

The text "Shraman Kaun" (Who is a Shraman?) by Pannalal Jain, draws heavily from the teachings of Kundakunda Acharya, particularly from the "Pravachansara," to define and elaborate on the characteristics and significance of a Shraman, a true monk in Jainism. The core message revolves around the indispensable role of Samak Charitra (Right Conduct) in achieving liberation (Moksha).

The Primacy of Right Conduct (Samak Charitra):

The text begins by emphasizing that knowing the causes of bondage and their intensity is insufficient for liberation. Just as a prisoner must actively break their chains with tools, a soul must make a strenuous effort to destroy the causes of bondage.
Right Vision (Samak Darshan), Right Knowledge (Samak Gyan), and Right Conduct (Samak Charitra) are presented as the three essential components of the path to Moksha. However, Samak Charitra is highlighted as the fruit-bearing branch of the "tree of Dharma," with Samak Darshan as its root.
Without Samak Charitra, even possessing Samak Darshan and Samak Gyan will keep a soul bound to the cycle of birth and death for vast periods. The example of an Ahimendra in Sarvarthasiddhi is used, who, despite extensive philosophical discussions for eons, cannot progress beyond the fourth spiritual stage due to a lack of Samak Charitra.
Conversely, a soul with Samak Darshan and manifested Samak Charitra can achieve liberation in a very short time (Antarmuhurta) by destroying all karmas.

The Essence of True Conduct:

Samak Charitra is always preceded by Samak Darshan and Samak Gyan. Any conduct without these is considered "Mithya Charitra" (False Conduct) in the Jain scriptures.
Even virtuous activities (Shubh Upayog) performed without the foundation of Right Vision do not lead a soul towards liberation.
Kundakunda Acharya states that one who abandons the activities that cause sin and engages in virtuous conduct, but still does not shed delusion (Mohadi), cannot attain the pure soul. The destruction of Moh-Mithyatva (delusion and false belief) is crucial for self-realization.

Understanding the Arhat and the Self:

The text explains that by understanding the Arhat (the perfected being) in terms of its substance (Dravya), qualities (Guna), and modes (Paryaya), one understands the soul. This understanding leads to the destruction of Moh.
The difference between an Arhat and oneself lies in the possession of Keval Gyan (Omniscience) by the Arhat, where all substances are directly perceived. An ordinary soul is incapable of even knowing what is behind its back.
By comparing oneself to an Arhat, one realizes the Moh that creates the distinction, and this awareness ignites the effort to destroy it. This is likened to seeing a reflection and realizing the dirt on one's face, prompting the effort to clean it.
While devotion to the Arhat (Arhant-vishayak rag) can cause good karma bondage, the knowledge of the Arhat is the cause of Samvar (cessation of karma inflow) and Nirjara (shedding of past karma).

The Path to Detachment and Renunciation:

Even after destroying Moh and realizing the self, if a soul does not abandon Raga-Dwesha (attachment and aversion), it cannot attain the supremely pure, passionless state. Raga-Dwesha is the "soot" that prevents the attainment of the Vitraag Bhav (passionless state).
A Shraman is defined as one who destroys the deluded view, gains proficiency in scriptures (Agam), studies their true nature through scriptural knowledge, and diligently strives for Viragacharya (passionless conduct).
All Arhats achieved liberation by following this path of the Ratnatraya (three jewels: Right Vision, Right Knowledge, Right Conduct).
The soul's inherent nature is passionless. It can only be attained through passionless transformation, not through attached transformation. Therefore, seekers of liberation must remain engaged in passionless conduct day and night.

The Process of Becoming a Shraman:

The text describes the process of renunciation. A detached seeker asks for permission from their family and then seeks refuge in an Acharya who embodies the Panchachar (fivefold conduct).
Examples of great souls like Vajradanta Chakravarti, Udayasundari, Sukoshan Swami, Sukumal Swami, and Pradyumna are given, illustrating their strong detachment and prompt renunciation of worldly possessions and relationships upon realizing the truth.
A disciple ready for initiation approaches the Acharya with a heartfelt plea for acceptance and refuge. The Acharya, understanding the disciple's worthiness, grants initiation.
The newly initiated monk, often referred to as "Yathajat Mudra" (naked form), shaves or plucks hair and beards, symbolizing a complete detachment from the body.
They are lovingly accepted by the Acharya and the monastic community and are continuously guided to increase their knowledge and detachment.

The Duties and Conduct of a Shraman:

A Shraman diligently observes the 28 basic virtues which include the five great vows (Mahavratas), five carefulness (Samitis), five senses control, six essential duties (Avashyaka), and the remaining virtues.
They endure hardships like hunger, thirst, heat, cold, and insects (Parishaha) with equanimity.
They practice Madhyakari, Gochari, Akshabhrakshani, Gartapoorani, and Udara-Agni-Prashamani as their five modes of taking food, accepting alms without attachment, often in a begging bowl (Pani-patra).
Even Tirthankaras, who received offerings from Indras in their householder life, accept alms from this human realm after initiation.
If a monk, despite being vigilant, commits an error due to negligence or ignorance, they confess it sincerely to their Guru and accept the prescribed penance. Such a monk is called a Shraman in the scriptures.

Defining the Shraman (Kundakunda's Definition):

Kundakunda's definition of a Shraman is given: "Ih-lok-nirapeksho, Ap-pratibaddho Param-lokyami, Yutta-ahar-viharo, Rahita-kashayo Havai Shramano."
- One who is unconcerned with this world (indifferent to worldly pleasures).
- One who is not bound by the heavenly realms or other higher states.
- One who takes appropriate food and practices appropriate conduct.
- One who is free from passions (Kashayas).
A Shraman possesses only the body as their possession and is free from attachment even to it.

The Importance of Scriptural Knowledge (Agam):

The text stresses the importance of Agam (scriptural knowledge) for a Shraman. A Shraman must achieve concentration of mind, which comes from firm conviction about substances, and firm conviction arises from Agam.
Therefore, striving to understand Agam is paramount. A monk deficient in Agam cannot distinguish between the self and the non-self, and consequently, cannot destroy karma.
Kundakunda calls a monk "Agam-chakshu Sahu" (a monk whose eye is Agam).
Furthermore, it states that if one's vision and faith are not according to Agam, one cannot have self-control (Sanyam), and without Sanyam, one cannot be a Shraman.

The Danger of Attachment to External Objects:

Even if one possesses complete scriptural knowledge, if they still harbor even a atom's worth of attachment or possessiveness towards the body and other external objects, they will not achieve liberation.

Equanimity of a Shraman:

A Shraman exhibits equanimity in all situations:
- Treating enemies and friends equally.
- Maintaining equanimity in happiness and sorrow.
- Being indifferent to praise and criticism.
- Seeing a lump of clay and gold as the same.
- Maintaining equanimity in life and death.

The Consequences of Attachment and Detachment:

A Shraman who becomes attached, feels a sense of self, or develops Raga or Dwesha upon receiving external objects is ignorant and remains bound by various karmas.
Conversely, one who is not attached, doesn't harbor Raga or Dwesha towards external objects, will undoubtedly shed various karmas.

Spiritual Stages and Liberating Paths:

The text outlines the spiritual stages of a monk from the sixth to the twelfth. Arhats and Siddhas are considered "Devas."
The monastic order includes Acharyas, Upadhyayas, and Sadhus. Acharyas are leaders who initiate and guide. Upadhyayas focus on teaching, and Sadhus are devoted to self-realization.
Sadhus are further classified into Rishis, Munis, Yatiz, and Anagars, and also into five types: Pulaka, Bakusha, Kushil, Nirgranth, and Snatak. Snatak monks, residing in the 13th and 14th stages, are considered "Devas."
Monks can be Shuddhopayogi (engaged in pure contemplation) or Shubhopyogi (engaged in virtuous activities). Those who are Ashuddhopayogi (engaged in impure contemplation) are not worthy of the title of monk.
Shubhopyogi monks have intentions for collecting disciples, composing scriptures, devotion to Arhats, worshipping holy places, and establishing religious order. Shuddhopayogi monks are those on the Upsham Shreni (stage of pacification) or Kshapak Shreni (stage of destruction of karmas).
Monks on the Upsham Shreni can descend, while those on the Kshapak Shreni, after destroying Moha at the end of the 10th stage, reach the 12th stage and achieve Keval Gyan. If their lifespan is exhausted, they attain Moksha within an Antarmuhurta; otherwise, they might continue as Kevalis for a considerable period before liberation.
The state of a Bhavalingi Muni (monk with true spiritual nature) can occur up to 32 times. After the 32nd instance, liberation is certain.
The text reiterates that Samak Darshan, Samak Gyan, and Samak Charitra are the indispensable causes for Moksha.

The Golden Rule of Jainism:

The text concludes with a powerful quote from Bhagavati Aradhana: "Just as you dislike suffering, other beings also dislike it. Knowing this, behave towards other beings with the same sense of welfare that you wish for yourself."
It also poses a hypothetical choice given by gods: choosing between the wealth of the three worlds or life itself. The text implies that life is inherently more valuable and that one would never choose the former over the latter.

In essence, "Shraman Kaun" defines a Shraman not just by outward renunciation, but by the inner transformation achieved through the unwavering practice of Right Conduct, underpinned by Right Vision and Right Knowledge, with a complete shedding of Moha and Kashayas, and a deep understanding of the scriptures. The true Shraman is one who lives a life of detachment, equanimity, and pure contemplation, dedicated to the path of liberation.