Shraman Ki Pramukh Visheshtaye

This document is an article titled "Shraman ki Pramukh Visheshtaye" (Key Characteristics of a Shraman) by Acharya Shri Vijayraj Ji M.S. published in "Jinavani" on January 10, 2011. The article, considered a concise essence of Jain scriptures regarding the qualities of a Shraman, describes 24 key characteristics.

The article begins by differentiating between the external appearance (name, form, attire) and the internal personality of an individual. For a Shraman, their internal beauty is defined by their divine virtues. While external attire helps the common person identify a Shraman, their true essence lies in their noble qualities. The definition of a Shraman is given from the Prashnavyakaran Sutra: "Same y je savvapanabhues se hu shamane" – one who possesses equanimity towards all living beings is a true Shraman. Equanimity and Shramanhood are intertwined.

The article then elaborates on each of the 24 characteristics:

1. Anarambho (Freedom from violence/initiation): A Shraman is free from all forms of violence, neither causing, nor allowing, nor approving of it. Their principle is to fulfill needs without causing harm to others, recognizing that harming another is akin to harming oneself. This is rooted in the understanding of the non-dualistic nature of all souls.
2. Aparigraho (Non-possession): A Shraman possesses no attachment or possessiveness towards anything. Accumulation leads to conflict, and possessions are often the root of violence. The Dashavaikalik Sutra states that one who constantly harbors the desire for possession is not a Shraman but a householder disguised as one. The practice of "icchāmukti" (freedom from desires) is central to becoming non-possessive.
3. Iriyasamiti (Careful movement): A Shraman walks with full awareness, ensuring no harm comes to living beings. This awareness signifies attentiveness, contrasting with heedlessness which leads to harming others. The goal is to walk with purity of knowledge, perception, and conduct.
4. Bhashasamiti (Careful speech): A Shraman speaks with discernment, choosing truthful, harmless, and beneficial words. They avoid hateful, accusatory, or definitive speech. Wise speech is helpful and pleasing to all. Speech should be precise, clear, and free from boastfulness or agitating others.
5. Eshanasamiti (Careful alms-seeking/sustenance): A Shraman exercises discretion in accepting and consuming food, clothing, and other necessities. While acknowledging the need for sustenance, it must be moderate and ethically obtained. They are like bees, gathering what is beneficial without attachment. Those who eat sparingly do not have their senses drawn to worldly pleasures and are not weakened by asceticism. The body is a tool for spiritual progress, hence timely sustenance is permitted, but excessive eating is discouraged.
6. Adanabhandanikshenasamiti (Careful handling of possessions): A Shraman handles their minimal possessions (like robes and bowls) with great care, as recklessness can lead to harm to living beings and the self. Every action is guided by non-violence.
7. Uchcharapasavanakhshilasinghanaparishthapanasamiti (Careful disposal of waste): A Shraman is mindful in disposing of waste products, ensuring it is done appropriately and without causing offense or harm. This reflects adherence to pure conduct and the protection of the self from sins.
8. Manasamiti (Mental restraint): A Shraman keeps their mind engaged in auspicious thoughts, achieved through meditation, silence, and self-study. Mental restraint involves suppressing unwholesome thoughts and cultivating wholesome ones. The mind, likened to a wild horse, is controlled by the reins of spiritual education.
9. Vachasamiti (Verbal restraint): A Shraman practices verbal restraint, avoiding jokes, fear-inducing, or hateful speech. They speak after careful consideration. Speaking truthfully, moderately, and gently is not only verbal restraint but also humility. Speaking at the wrong time or excessively is considered garrulousness and hinders truth.
10. Kayasamiti (Bodily restraint): A Shraman controls bodily actions, dedicating their body to penance and restraint rather than indulging in unbridled activities. They detach themselves from the body as a means to realize the soul, making the body lean and weakening desires. The body is a tool for spiritual discipline, and one should engage in penance considering their strength, faith, health, and circumstances.
11. Manogupti (Mental control): A Shraman prevents their mind from succumbing to unwholesome thoughts, leading to purity of mind. A pure mind does not take rebirth and attains the state of meditation. This state leads to liberation. Mental control calms the storms of thoughts, leading to peace and bliss.
12. Vachagupti (Verbal control): A Shraman restrains themselves from unwholesome speech, cultivating equanimity and approaching detachment. Silence resolves many issues that speech creates. Six types of speech are to be avoided: false, contemptuous, scolding, harsh, crude, and reviving old quarrels. Speaking thoughtfully, beautifully, and moderately earns praise.
13. Kayagupti (Bodily control): A Shraman restrains unwholesome bodily actions. When the body inclines towards sinful activities, the Shraman controls it. Like a tortoise retracting its limbs, a wise Shraman withdraws into introspection to protect themselves from sinful actions. Renouncing worldly pleasures even when capable leads to great merit and liberation.
14. Chai (Renunciation): A Shraman is a true renunciate, not succumbing to hardship. Their renunciation is voluntary and stems from freedom, not compulsion. One is a true renunciate only when they voluntarily give up desirable pleasures when they become available. They resolve not to repeat past mistakes and face difficulties with patience. They do not indulge in heedlessness.
15. Lajju (Modesty/Shame): A Shraman possesses modesty, which is essential for well-being, compassion, restraint, and celibacy. Shame towards sin protects from suffering and leads to untroubled happiness. Those who are shameless are boastful and cannot be true Shramans. They are humble, simple, and devoted to their practice without pretense.
16. Dhanyye (Gratitude/Fulfillment): A Shraman experiences fulfillment in practicing restraint. By conquering passions, controlling senses, and renouncing desires, they find joy in restraint. They are praised for their unwavering spiritual pursuit. Positive thinking is the solution to dissatisfaction and disquiet. The thought that "if not today, then tomorrow" prevents distress due to lack. They face suffering without agitation, finding contentment in their practice.
17. Kshanti-kshamye (Patience/Forgiveness): A Shraman is patient and forgiving, even when capable of retaliation. True forgiveness stems from inner peace. They do not harbor animosity towards any living being, as hatred breeds hatred. The fragrance of forgiveness emanates from a Shraman, making them flourish.
18. Jitendriye (Conqueror of senses): A Shraman has conquered their senses, understanding that sensory pleasures are the source of infinite suffering. Without sensory control, mental control is impossible, and without mental control, stable spiritual practice is unattainable. The uncontrolled soul is its own enemy. Sensory control is necessary to turn the external self inward. One whose mind is neither attached nor averse to sounds, forms, smells, tastes, and touches achieves genuine sensory control. They consciously regulate sensory pleasures and live with foresight.
19. Shuddhiye (Purity): A Shraman purifies and simplifies the mind. Mental purity comes with simplicity. A simple soul attains purity, and religion resides in a pure soul. Crookedness of the heart leads to dullness of intellect. A Shraman is pure and simple, never hiding their faults. They acknowledge their errors through self-criticism and introspection.
20. Anidhyane (Absence of ambition/desire for results): A Shraman does not harbor any ambitions or desires for material pleasures. True devotion to Dharma leads to detachment from happiness and comfort. All worldly enjoyments are ultimately sorrowful. They should be dedicated to their actions without any expectation of results. Ambition is like a river that is difficult to fill; one who is attached to desires often faces a degraded state. They live detached, not clinging to anything.
21. Appussuye (Absence of eagerness/curiosity for material things): A Shraman does not exhibit eagerness for material possessions. The growth of inner virtues leads to increasing spiritual joy and diminishing curiosity for external things. Renouncing attachment is the ornament of Shramanhood. They teach calmness and discrimination. One who remains balanced in attachment and aversion through self-knowledge is revered. Self-control leads to freedom from suffering.
22. Abahillesye (Absence of negative tendencies/leshya): A Shraman does not allow their mental states (leshya) to turn towards negativity. Negative mental states are a sign of lack of restraint and are detrimental to Shramanhood. Negative leshyas lead to downfall and obscures spiritual potential. A Shraman remains stable in their positive leshyas, constantly protecting their soul from sins.
23. Sushramanneraye (Devoted to the ten vows of an ascetic): A Shraman is devoted to the ten forms of Yati Dharma (ascetic virtues): Kshanti (patience), Mukti (liberation), Arjave (straightforwardness), Mardave (humility), Laghave (lightness), Satye (truth), Samyame (restraint), Tapa (penance), Chaitye (knowledge/worship), and Brahmcharyavase (celibacy).
24. Dante (Controlled): A Shraman controls anger, passions, and the external self. It is better to control oneself through restraint and penance than to be controlled by others through bondage and punishment. One must exercise self-control, as it is the most difficult task, and the one who controls themselves finds happiness in this world and the next.

The article concludes by reiterating that a Shraman, in each of these aspects, is truly great.