Shraman Parampara Ka Vaishshtya - Book Summary

Here's a comprehensive summary of the Jain text "Shraman Parampara ka Vaishshtya" by Dayanand Bhargav, based on the provided pages:

The article "Shraman Parampara ka Vaishshtya" (The Specialty of the Shraman Tradition) by Prof. Dayanand Bhargav explores the unique characteristics of the Shraman tradition, particularly in its emphasis on Nivritti (withdrawal or renunciation) while not negating Pravritti (engagement or action).

Key Points:

Harmony of Shraman and Brahman Traditions: The author begins by acknowledging that the Shraman and Brahman traditions have so deeply intertwined in Indian culture, like the Ganga and Yamuna rivers, that it's difficult to distinctly delineate their individual specialties. He views this fusion positively, as it has contributed to the richness and diversity of Indian culture. He suggests that philosophically, the distinction is better understood as Nivritti (renunciation) versus Pravritti (engagement).
Nivritti and Pravritti Interdependence: Prof. Bhargav emphasizes that a philosophy of pure Nivritti without Pravritti, or vice versa, is rare. Even in Jainism, the state of an Ayog Kevali (a liberated soul without physical activity) is the ultimate state, and before that, there is still Yoga (union or activity).
Anekant and Reconciliation: The Jain principle of Anekant (many-sidedness) is highlighted as a principle that stresses the coordination between opposing poles. The author quotes Sri Aurobindo, suggesting that all problems fundamentally stem from the need to reconcile two opposing concepts. The attempt to balance Pravritti and Nivritti has been a consistent theme in Indian philosophy.
Variations in Nivritti Emphasis: The article points out the differences within Jainism itself. The Jain Kalpi (ascetic discipline) system, for instance, placed a great deal of importance on Nivritti. In the current era, this is considered impractical, and the Sthavir Kalpi is deemed more practical. The Digambara tradition, without such distinctions, has a single mode of monastic conduct that appears to emphasize Nivritti more than the Shvetambara tradition.
Comparative Analysis with Vedic Tradition: The Vedic tradition, on the other hand, describes various types of renunciates (Hamsa, Paramahamsa, Avadhuta, etc.). The author refers to Dr. Hardatt Sharma's work, indicating that even within the Brahmanical tradition, there's a gradation of emphasis on Pravritti and Nivritti.
The Human Dilemma: The author explains that the human mind is perpetually oscillating between the dualities of Pravritti and Nivritti. Basic human needs like food, sleep, and security necessitate Pravritti. However, the exhaustion from the struggles of Pravritti leads individuals towards Nivritti for solace. Yet, fundamental needs inevitably draw them back to Pravritti. This cycle is characteristic of the ordinary person. When philosophical schools arose, they addressed this balance, leading to various sects based on the emphasis placed on Pravritti or Nivritti.
Divergence and Convergence in Philosophy: The Vedic religion was primarily Pravritti-oriented, but the Upanishads, which arose from the same tradition, emphasized Nivritti. The balance between knowledge (Jnana) and action (Karma) was also stressed. However, Acharya Shankar, considering the opposition between knowledge and action inevitable, deemed knowledge superior and action inferior, making Shankara Vedanta Nivritti-oriented. This led to Shankaracharya being called a "hidden Buddhist." Conversely, Purvamimamsa within the Brahmanical tradition is Karma-oriented. The author argues that drawing a sharp dividing line between Brahman and Shraman is not entirely accurate.
Extremes of Pravritti and Nivritti: The article provides examples of the excesses of Pravritti, such as animal sacrifice in Islam (Bakr-Eid) and in Hinduism (to Kali), and the consumption of the "Panchamakara" in Tantrism (Vamamarga). These are instances where sects have prescribed what renunciates have prohibited. On the other hand, the extreme of Nivritti can be seen in the practice of Digambara Jain monks, who deem even a single piece of cloth on the body inappropriate. The Shvetambara tradition is not as intensely focused on Nivritti, but within it, the Terapanthis lean more towards Nivritti than the Sthanakavasis. The author notes that these internal discussions and debates within Jainism demonstrate how the human mind perceives the balance of Pravritti and Nivritti.
The Gita's Message: The Bhagavad Gita, through Krishna's teachings to Arjuna, shows how one can achieve the benefits of a renunciate while engaged in intense action like war. Today, many renunciates are seen participating in activities like contesting Lok Sabha elections. Buddhism advocates a middle path between Nivritti and Pravritti through its concept of "Madhyama Pratipada."
The Essence of the Shraman Tradition: The author concludes by stating that the Shraman tradition is characterized by:
1. Controlling Unbridled Pravritti: Pravritti is natural to humans and requires no teaching; what is needed is to curb it. The Shraman tradition focuses on this, as uncontrolled Pravritti cannot lead to a civilized society.
2. Recognizing the Inner Self: Life has both an external (subject to Pravritti) and an internal aspect (accessible through Nivritti). Without Nivritti, our knowledge remains incomplete.
3. Cultivating Willpower and Right Conduct: Beyond physical needs, humans require strong willpower and just conduct. This calls for Sanyam (restraint), which is synonymous with Nivritti. Jainism defines Dharma as Ahimsa (non-violence), Sanyam, and Tapasya (austerity).
4. Inner Awareness and Liberation: Nivritti signifies inner awareness. Through this awareness, humans realize their infinite happiness, knowledge, and power, which liberates them from all bondage. This inner self, the Antaratma, ultimately becomes the Paramatma (Supreme Soul).

In essence, the article argues that the Shraman tradition's specialty lies in its profound understanding and practice of Nivritti as a means to achieve inner awareness, control impulses, and ultimately attain liberation, while acknowledging the necessity of Pravritti in life. This emphasis on internal discipline and self-realization is presented as the core distinction of the Shraman path.