Shraman Sanskruti Ek Parishilan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shraman Sanskruti Ek Parishilan" by Munishri Dr. Rajendra Kumar 'Ralesh':

The book "Shraman Sanskruti Ek Parishilan" (A Study of Shraman Culture) by Munishri Dr. Rajendra Kumar 'Ralesh' is an in-depth exploration of the Shraman tradition, its origins, evolution, and its fundamental principles. The author posits that life is the most precious gift to humanity, and its meaning lies in its proper utilization. To facilitate this, humans developed society, civilization, culture, and religion.

Key Concepts and Distinctions:

Culture and Civilization: The text distinguishes between culture and civilization. Civilization encompasses human inventions, social structures, political systems, and external aspects of life that make life simpler and guided. Culture, on the other hand, is the broader spectrum of life, including religion, philosophy, literature, arts, and social institutions, representing the expression of inner joy beyond immediate purposes.
Religion (Dharma): The concept of "Dharma" in Indian literature is multifaceted. It refers to religious rituals and virtues (Atharvaveda), the structured systems of life stages (Chandogya Upanishad), comprehensive teachings (Buddhist literature), tradition, custom, status, limits, and inherent nature (Jain definition), and crucially, non-violence (Mahabharata). Essentially, Dharma is integral to life in Indian thought.
Philosophy (Darshan): Philosophy is defined as the pursuit of self-knowledge or higher knowledge (para vidya) in Indian thought, stemming from the understanding of true knowledge. In the Western context, "philosophy" signifies a love of wisdom. For Shraman culture, Darshan represents true knowledge and right perception (Samyak Darshan), leading to an inclination towards transcendental happiness and dwelling in one's inherent nature free from attachment and aversion.
Interconnectedness: Culture, religion, and philosophy are presented as interconnected symbols of human progress. Culture is linked to religious beliefs and faith, while religion embodies ethical practices, and philosophy represents its intellectual inclination. Both religion and philosophy guide humanity away from delusion towards the path of reality.

Origins and Evolution of Shraman Culture:

The text traces the origins of Shraman culture from the earliest stages of human existence, suggesting a cyclical view of the universe where societies progress and regress.

The Era of Abundance (Bhog Bhumi): In the initial stages, with the availability of wish-fulfilling trees (Kalpavrikshas), life was simple, devoid of conflict, sin, or virtue. There was no concept of responsibility or struggle.
The Advent of Conflict and Community: As the abundance diminished, conflict arose. Humans sought security, leading to the dissolution of individualistic systems and the emergence of communal living. This led to the formation of clans and the concept of "Kulakaras" (forefathers who established social order), with the fourteen Kulakaras culminating in Nabhi. Nabhi is credited with introducing the concept of punishment and the lineage of King Rishabhdev.
King Rishabhdev and the Foundation of Civilization: Rishabhdev, the first Tirthankar, is presented as a pivotal figure who laid the groundwork for human civilization. He initiated state systems, the establishment of cities and villages, agriculture, arts, and trade. He also introduced the Brahmi script and numerical systems through his daughters, Brahmi and Sundari. Rishabhdev's societal reforms, while securing individual lives, also ignited aspirations, leading to a focus on human endeavor and a shift from destiny worship to a leadership role in societal management.
Shraman Influence on the Indus Valley Civilization: The text suggests that Rishabhdev's era was a period of pre-Indus Valley civilization spiritual practice. The Indus Valley Civilization itself (3100-2500 BCE) is seen as a developmental phase up to the third Tirthankar, Sambhavnath. The symbols and artifacts found in the Indus Valley civilization, such as the horse (Sambhavnath's symbol) and the Naga motif (seventh Tirthankar Suparshvanath's symbol), are linked to the Tirthankaras, indicating their role as pioneers in civilizational development.
Later Tirthankaras and Societal Contributions: The text mentions the contributions of other Tirthankaras, including Munisuvrat, Nami, Parshvanath, and Mahavir.
- Munisuvrat (around 5000 BCE) contributed to societal structuring.
- Nami was a detached ruler of Mithila.
- Arishtanemi, cousin of Krishna, renounced marriage due to his aversion to animal sacrifice, highlighting the Shraman opposition to violent rituals. The text also suggests a possible identity between Arishtanemi and Ghore Angiras, who inspired self-sacrifice.
- Parshvanath (7th century BCE) challenged the tradition of violence and laid the foundation for the Shraman tradition's division. He is also linked to the Nath Sampradaya and influenced Greek philosopher Pythagoras.
- Mahavir and Buddha: In response to the resurgence of violence and social ills like caste discrimination and the harmfulness of sacrificial rituals, Mahavir and Buddha championed the Shraman tradition. They advocated for equality, opposed ritualistic violence that harmed the economy and agriculture (e.g., sacrificing bulls), and fought for the fundamental rights of the oppressed, including women and Shudras. Their teachings of non-violence and social justice attracted people from all strata of society, including the elite who were disillusioned with the existing order. Mahavir's Anekantavada (many-sidedness) and Buddha's Anatmavada (non-self) were intellectually sound and logically consistent, drawing people towards their ideologies.

The Essence of Shraman Culture:

Broad Impact: Shraman culture gained immense popular support due to its ability to address the suffering of the masses. While the leadership was primarily Kshatriya, Vaishyas and Shudras supported them against Brahmanical oppression, leading to a growing faith in Jainism and Buddhism. Buddhism spread beyond India, and Jainism evolved as a "Jan Dharma" (people's religion).
Societal Reform: The struggle against social inequalities has been continuous. Jain Acharyas also contributed to the freedom movement against the British. Mahatma Gandhi acknowledged the influence of the Jain ascetic Shrimad Rajchandra. Ultimately, Shraman culture is characterized by its commitment to establishing human dignity and its ultimate goal of universal well-being through collective welfare.
Dual Paths of Indian Culture: Indian culture is presented as having two primary paths: Brahmanical and Shraman. The discovery of the Indus Valley Civilization revealed that philosophy, religion, and culture existed and developed in India even before the arrival of the Aryans. The findings from these sites are linked to Shraman culture.
Early Nomenclature: The text notes that the Rigveda refers to two cultures as "Barhata" (believers in Vedas and rituals) and "Arhata" (non-believers in rituals, proponents of non-violence, and worshippers of Arhats). Vishnu Purana and Padma Purana also describe Arhatas as opponents of ritualistic practices and proponents of non-violence. The Arhata culture is identified as an ancient name for Shraman culture.
Other Names for Shraman Culture: During the Vedic and Aranyaka periods, Shraman culture was also known as "Vatrasana Muni" or "Vratya" culture, where "Vratya" signifies a follower of vows. The Rigveda equates "Vatrasana Muni" with "Arhat." Vratyas were also called Kaishi and Muni, and their leader was Rishabhdev. Thus, Shraman culture has been identified by various names throughout different periods.
Evolution of Terminology: The term "Arhat" was used for Tirthankaras in Jain literature until Parshvanath. During the time of Mahavir and Buddha, "Nigrantha" or "Nirgranth" replaced "Arhat." The text notes the existence of a separate sect called "Nirmath" in Bengal until the seventh century. The stream of Shraman culture, known by various names, eventually came to be known as Jainism. While terms like "Jin Shasan," "Jin Marg," and "Jin Pravachan" are found in Jain scriptures, the term "Jain Dharma" first appeared in the Vishavashyak Bhashya.
Shared Roots: The Shraman tradition, including Jain and Buddhist streams, emerged from the same Indian cultural source. Despite internal doctrinal differences that led to the rise and fall of various sub-sects, Jainism and Buddhism represent the collective expression of Shraman culture.
Spiritual vs. Ritualistic: The text contrasts Brahmanical culture, which is primarily ritualistic and action-oriented, with Shraman culture, which is purely spiritual. While Brahmanical culture focused on the external beauty of life, Shraman culture prioritized the inner self, aiming to provide individuals with a sense of completeness and resolution to their problems through inner purification.

In essence, "Shraman Sanskruti Ek Parishilan" provides a comprehensive overview of the Shraman tradition as a foundational element of Indian culture, emphasizing its spiritual depth, commitment to non-violence, social reform, and enduring impact on human development.