Shraman Mahavir Tirth Ka Pramukh Stambh - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Mahavir Tirth ka Pramukh Stambh" by Mahopadhyaya Vinaysagar, based on the provided pages:

The text emphasizes the Shraman (ascetic) as the principal pillar of the Jain Tirth (religious order) established by Bhagwan Mahavir. It delves into the meaning, life, characteristics, synonyms, types, and duties of the Shraman within the Jain tradition.

Bhagwan Mahavir and the Chaturvidh Sangha: The text begins by recounting how Bhagwan Mahavir, after achieving Kevalgyan (omniscience) through intense austerity, delivered beneficial teachings. His words attracted a vast following from all strata of society, leading to the establishment of his Tirth. To maintain order and discipline within this vast community, Mahavir established the Chaturvidh Sangha, comprising monks (Shraman), nuns (Shramani), laymen (Shravak), and laywomen (Shravika). The purity and importance of this Sangha have led scholars to bestow upon it grand titles like Tirtha, Mahatirtha, Dharmatirtha, and Sarvodaya Tirtha.

Organizational Structure (Gachchha, Kula, Gana, Sangha): To further organize and elevate the Chaturvidh Sangha, later scholars and acharyas (leaders) created subdivisions like Gachchha, Kula, Gana, and Sangha.

Gachchha: A group of monks and nuns for their ease of care, education, and management, led by a Gachchhadharya.
Kula: A collection of Gachchhas, headed by a Kulacharya.
Gana: A group of Kulas, led by a Ganacharya.
Sangha: A community of Ganas, with the leader being a Ganadhar or Sanghacharya, responsible for the overall management of the Chaturvidh Sangha.

The text notes that according to the Kalpasutra's Sthaviravali, by the time of Devardhigani Kshama-shraman, there were 8 Ganas, 27 Kulas, and 45 branches within the Tirth. The leaders of these were known by various titles like Ganadhar, Acharya, Upadhyaya, Sthavir, Pravartak, Gani, and Ganavachchhedak.

Current Gachchhas and their Origins: The text clarifies that the currently prominent Gachchhas in the Shvetambara Murtipujak society (like Kharatargachchha, Tapagachchha, Anchalgachchha) are, in essence, branches or descendants of the Kautik Gana, Chandrakula, and Vajrashakha. The titles like "Kharatar" and "Tapa" were bestowed upon their leaders for their exemplary austerity and virtues by kings. Therefore, all present-day Gachchhas originate from a single Acharya and share the same root Gana: Kautik Gana.

Titles of Leaders: Leaders of Gachchhas today hold titles like Acharya, Mahopadhyaya, Upadhyaya, Sthavir, Pravartak, Punyas, and Gani. Similarly, female ascetics (Mahila-shramani) hold titles like Mahattara, Pravartini, Sthavira, and Gannini.

The Shraman: The Central Pillar: The Shraman is identified as the primary pillar of the Chaturvidh Sangha's edifice. The text then extensively explores the meaning and attributes of a Shraman.

Meaning of Shraman: The term "Shraman" is derived from Sanskrit, with its Prakrit equivalent being "Saman." Various interpretations by ancient scholars highlight the core essence of a Shraman:

One who performs tapas (austerity).
One who controls the five senses and the mind, remains indifferent to worldly pleasures, or practices austerity.
One who breaks the bonds of existence through their own effort and liberates themselves.
One who engages in arduous spiritual practice to realize their true self without seeking external help.
One who observes tapas with reverence, maintaining equanimity towards all living beings (mobile and immobile).

Further, "Saman" emphasizes:

Equanimity towards all beings.
One who holds equipoise.
One who bears no hatred and loves all beings equally.
One who has a kind heart and a pure mind, free from sin.
One who remains balanced in all situations, regardless of praise or criticism, honor or dishonor.
One who treats friends and foes alike.
One who understands that just as they dislike suffering, so do all beings, and therefore practices non-violence and remains equanimous.
The Sutrakritanga Sutra (1-16-2) elaborates that a Shraman is one who is detached, free from desires for worldly pleasures and possessions, non-violent, truthful, free from lust, anger, pride, deceit, greed, attachment, aversion, and the causes of karmic bondage and downfall. They are victorious over their senses, practice pure restraint, and are free from worldly attachments.
In Sanskrit, "Shraman" can also be related to "Shaman," meaning one who calms or pacifies their restless mental tendencies.

The Life of a Shraman: A Shraman refines their life and personality through intense and unique austerity, thereby elevating society with their spiritual achievements. Their personality becomes refined, pure, and dignified through a life of penance. The text describes a Shraman as possessing qualities comparable to:

Serpent: Living in accommodation built for others, not for themselves.
Mountain: Enduring hardships and afflictions with unwavering composure.
Fire: Radiating brilliance through austerity or being insatiable in their pursuit of knowledge.
Ocean: Possessing the gems of knowledge and the depth of character, never violating the boundaries of their conduct.
Sky: Traversing independently, without relying on others.
Trees: Remaining unaffected by happiness or sorrow.
Bee: Begging a little alms from many households (unniyata-vritti).
Deer: Being vigilant and of simple nature in their spiritual practice.
Earth: Enduring all suffering and disturbances.
Lotus: Remaining detached.
Sun: Dispensing the light of knowledge without discrimination.
Wind: Traversing everywhere with unobstructed motion.

A Shraman who embodies these twelve qualities is truly a Shraman.

Qualities for Liberation: The text lists qualities of a muni (ascetic) that lead to liberation (Moksha), comparing them to:

Lion: Courageous.
Elephant: Proud.
Bull: Virtuous.
Deer: Simple.
Animal: Harmless.
Wind: Detached.
Sun: Radiant.
Ocean: Profound.
Meru Mountain: Steadfast.
Moon: Cool.
Jewel: Lustrous.
Earth: Tolerant.
Serpent: Independent of reliance.
Sky: Unsubstantiated.

Synonyms for Shraman: The text lists many synonyms for Shraman found in Jain scriptures, including: Nirgrantha, Bhikshu, Yati, Angaar, Muni, Sadhu, Maahan, Vachayam, Mumukshu, Rishi, Vrati, and Sanyami. Each of these words, though having distinct etymological meanings, points to the spiritually accomplished personality of a Shraman from different perspectives. The text briefly defines the etymological meanings:

Nirgrantha: Free from nine types of external possessions (wealth, grain) and internal possessions (attachment, aversion).
Bhikshu: One who breaks the eight types of karma or sustains their body through alms.
Yati: One who is free from all attachments, or victorious over their senses, or adheres to the ten virtues like forgiveness, uprightness, and gentleness.
Angaar: One who has renounced their home.
Muni: Free from attachment, aversion, envy, criticism, etc., or one who practices study, meditation, and restraint in silence.
Sadhu: One who refrains from violence (trikaran yog – mind, speech, body) and is completely non-violent.
Maahan: One who controls speech (vachan samiti, vachan gupti).
Mumukshu: One who desires liberation from the cycle of birth and death.
Rishi: One who knows or perceives the self-essence.
Vrati: One who observes the five great vows and the five types of conduct (jnana, darshan, etc.).
Sanyami: One who purely observes seventeen types of restraint.

"Namdhari Shraman" (Nominal Ascetics) and the Distinction: While the term "Shraman" is used for Jain ascetics (Nirgrantha), it is also used for Rishis and Munis in Vedic and Buddhist traditions. The text acknowledges that ascetics from other traditions like Shakya (Buddhist), Tapas (Vedic), Gaurk (Saffron-clad), and Ajivaka are also referred to as Shramans. However, it strongly emphasizes the significant difference between Jain Shramans and others. Jain monks are described as being filled with the teachings of Vitaraga (free from passions), focused on the self, engaged in supreme restraint, constantly striving to suppress passions like attachment and aversion, and having renounced possessions. This is not fully present in other nominal ascetics. Therefore, for Jain followers, the Nirgrantha Shraman is the true object of devotion.

Types of Jain Shramans (Nirgrantha-Shraman): The text outlines five types of Jain Nirgrantha-Shramans as described in the Tattvartha Sutra, acknowledging that the first three are not true ascetics and only the last two are truly exemplary.

Pulaka: Incomplete in basic virtues and not fully adhering to secondary virtues, but not deviating from scriptural guidelines. Their lives are described as "lifeless" like barren grain.
Bakush: While observing vows, they are attached to their body and possessions, seeking perfection, fame, and recognition, and are prone to faults and transgressions.
Kushil: This category has two sub-types:
- Pratishevana Kushil: Subject to the senses, transgressing secondary virtues.
- Kashaya Kushil: Not free from intense passions, but succumbing to milder passions.
Nirgrantha: Even without omniscience, they have a profound absence of passions like attachment and aversion, and omniscience is about to manifest.
Snathaka: One in whom omniscience has manifested.

The text reiterates that the first three are "practical" ascetics, while the last two are "philosophical" ascetics. From an internal and spiritual purity perspective, Nirgrantha and Snathaka are the only ones worthy of emulation.

The Dharma (Duty) of a Shraman: A Shraman completely renounces the influx of karma (asrava), hence they are called "Sarva Virati" (one who abstains from everything). Their main duties include:

Mahavrata: Strictly observing the five great vows (non-violence, truth, non-stealing, chastity, non-possession) with their twenty-five elaborations, through mind, speech, and body, leading to non-attachment and karma dissipation.
Pratikraman: Immediately or daily reflecting on and repenting any transgressions or faults committed while observing the vows, purifying themselves through this practice.
Samayika: Cultivating equanimity, peace, and forgiveness every moment, remaining without enmity and anger, thereby enhancing virtues of restraint and conquering internal enemies like passions.
Charitra: Remaining vigilant in Samayika and Chhedopasthapan, progressing towards the state of Yathakhyat Charitra (natural, flawless conduct).
Indriya-daman: Conquering the five senses and their twenty-three subjects/vices.
Vyavahara: Acting as a knowledgeable scholar (gitartha), managing affairs according to substance, place, time, and mental disposition, and conducting oneself without pride or deceit.
Nirahara: Practicing intense austerity with equanimity and desirelessness, as much as the body allows, to dissipate accumulated karma. If complete abstinence is not possible, resorting to external austerities like "unodari" (eating less than hunger). Obtaining alms through "madhukari" (collecting a little from many houses) while avoiding 47 faults of alms-seeking, and consuming it with detachment. In the "utsarg marg" (ideal path), eating one meal a day and consuming food without six permissible items (vigayas) is essential.
Swadhyaya: Engaging diligently in studying, teaching, contemplating the meaning, and reciting scriptures.
Dhyana: Progressing towards pure meditation (shukla dhyana) through mental control and external purification using yogic methods.
Seva: Selflessly engaging in serving the Tirth and its followers, always committed to the service and propagation of the faith, remaining distant from fame and glory.
Parishaha: Tolerating all favorable or unfavorable afflictions and hardships during spiritual practice with forbearance to keep restraint pure.
Samiti: Prudently observing the eight principles of practice (five Samitis and three Guptis) to purify the path of restraint, maintaining speech restraint and uttering only teachings, completely avoiding commanding language.
Bhavana: Constantly contemplating the twelve types of reflections (bhavanas) like Maitri (friendship), Pramod (joy), Karunya (compassion), and Anitya (impermanence), with the highest thought of serving all beings in the faith.
Vihara: Wandering freely and without impediment, except when attending to elders, teachers, or the sick.
Nivasa: Residing in secluded places outside cities, in forests or gardens, away from contact with people and noisy environments.
Marga: Walking on the ideal path with unwavering faith and conviction in the omniscient words, and if necessity dictates taking a deviation, purifying oneself immediately through penance.

Conduct (Achar): Generally, there are two categories of Shramans:

Jinkalpa: Completely unclothed (achalak) and using only hands as begging bowls (karpatri). This path is extremely difficult and considered almost extinct today.
Sthavirakalpa: Monks who, according to the Acharanga and Kalpasutra, possessed at least one and at most three garments and a begging bowl. The text mentions that as city living became prevalent, a limit of 14 garments was set for monks by ancient acharyas. City living, increased public contact, and difficulties like famine, among other reasons, severely impacted the scriptural path of ascetics. This led to laxity and the acceptance of deviations, weakening the ascetic tradition. The rigorous practice of discerning followers diminished, and emphasis shifted from the omniscient word to tradition and outward appearance.

Conclusion: The text concludes by reiterating that the Shraman (Nirgrantha) is the most crucial part of the Tirth/faith established by Bhagwan Mahavir. A sincere seeker (mumukshu anagar) who follows the path of a scriptural Shraman is a true Shraman of Mahavir and worthy of him. By adhering to the dharma of a Shraman, they undoubtedly become sinless, pure-hearted, and victorious over their senses, attaining the highest natural state of the soul, and becoming true spiritual guides.