Shraman Sanskruti Ka Vyapak Drushtikon - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shraman Sanskruti ka Vyapak Drushtikon" by Dr. Sadhvi Divyaprabha, focusing on the concept of "Shraman":

Shraman Sanskruti ka Vyapak Drushtikon (A Broad Perspective of Shraman Culture)

This text, authored by Dr. Sadhvi Divyaprabha, explores the multifaceted concept of "Shraman" as the foundational element of Jain Shraman culture. It breaks down the term into its literal and spiritual meanings, highlighting the essence of a Shraman's life and practices.

The Literal and Evolved Meanings of "Shraman":

The word "Shraman" originates from the Sanskrit root "Shram," meaning "to exert effort" or "to labor." In its Prakrit form, it appears as "Saman." Over time, the word has evolved into three related forms:

Shraman (श्रमण): This refers to one who engages in labor for self-discipline and spiritual development. A Shraman achieves their own progress through dedicated effort. They are detached from worldly desires, free from internal urges for fame, honor, and prestige. Through their mind, speech, and actions, they remain steadfast, unwavering, and focused, engrossed in austerity, renunciation, and detachment. Their continuous labor is aimed at purifying their soul from karmic impurities. They take full responsibility for whatever outcomes arise from this pursuit of self-purification, be it gain or loss, happiness or sorrow, life or death, censure or praise, or honor or insult. As Acharya Haribhadrasuri states, "A Shraman is not made by merely shaving the head, but by the practice of equanimity."
Saman (समन): This term signifies a state of equanimity or sameness. Derived from the word "Sam" (equal), it describes one who considers all beings in the world as equal. The Sutrakritanga Sutra states that a monk should not boast of their lineage or family, nor disdain others, but remain equal. Those who scorn others wander in the cycle of birth and death for a long time. Therefore, monks should not be proud but remain equanimous. Great souls view kings and beggars, wealthy merchants and servants, fools and scholars, all as equal. Even a Chakravarti emperor, after initiation, does not hesitate to bow to the servant of a previously initiated servant, practicing such equanimity. The one who practices equanimity is capable of conquering senses and passions. The Dasavaikalika Niyukti states that one whose mind is balanced is a "Saman." One for whom no being is hateful or attached is called a "Saman" due to their balanced state of mind. Such a practitioner thinks that just as they dislike suffering, all beings also dislike suffering. The sadhak who, with this vision of equanimity, does not cause harm to any living being is called a "Saman" due to their balanced conduct. Therefore, a sadhak who is detached, free from sensual pleasures, devoid of the perversions of violence, falsehood, theft, unchastity, and possession, and refrains from anger, pride, deceit, greed, attachment, and aversion – all causes of karmic bondage and downfall of the soul – and is a conqueror of senses and a traveler on the path to liberation, free from attachment and possessiveness, is called a "Saman."
Shaman (शमन): This refers to the calming or pacifying of one's mental states and inclinations. These inclinations can be auspicious or inauspicious. Auspicious inclinations lead to upliftment, while inauspicious ones lead to downfall. "Shaman" is also related to "Upshama" (suppression or appeasement). One who completely pacifies minor sins is called a "Shaman" because their sins are destroyed. Peaceful individuals practice auspicious endeavors through "sham" (calmness). Consequently, monks attain heaven through "sham." Thus, many sages and ascetics consider "sham" to be the supreme means of liberation.

The Daily Routine of a Shraman:

The text outlines specific practices and principles that define a Shraman's daily conduct:

Effort for Liberation: Strive to be free from all sufferings.
Acceptance of Vows: Purposely accept the five great vows (Mahavratas) for self-benefit.
Application of Humility: Use humility for gaining virtue or for shedding karma.
Alms for Sustenance: Accept alms solely for the purpose of maintaining life.
Use of Essentials: Accept and use clothes, vessels, or equipment only for sustenance.
Endurance of Hardships: Endure hardships like obstacles (upasarga) and afflictions (parishaha) as a means of karma shedding.
Study for Enlightenment: Study for the control of the mind, attainment of knowledge, remaining absorbed in the self, and for establishing others in dharma.
Austerity for Purity: Undertake austerity and renunciation not for comfort, worldly prosperity, honor, or prestige, but solely for self-purification.
Dedication to Guru: Dedicate oneself to the Guru to attain supreme virtues and worship the path of liberation according to the Guru's commands.
Abstinence from Killing: Whether large or small, every living being desires to live and dislikes death. Therefore, refrain from harming any creature.
Abandonment of Falsehood: Falsehood is condemned by noble beings. Understanding that it causes loss in both worlds, a Shraman should completely abandon it.
Celibacy: Unchastity is the root of irreligion and a mine of misfortune. Therefore, a Shraman should completely abstain from sinful conduct that leads to hell.

Shraman and Ahimsa (Non-violence):

The text strongly emphasizes the principle of Ahimsa for a Shraman, quoting the Dasavaikalika Niyukti: "Just as suffering is not dear to me, so it is not dear to all beings. One who does not kill and does not cause killing, and remains equanimous, is a Shraman."

Lord Mahavir stated that a Shraman, believing in His teachings, should consider all six categories of existence (six types of bodies) as equal to their own soul, even to the extent of not having possessiveness over their clothes, vessels, or even their body. They should refrain from violence towards all creatures, both mobile (tras) and immobile (sthavar). While walking, Shramans should exercise caution with "Irya" (careful movement), looking four hands ahead to protect creatures. They should not harm any living being, nor cause harm, nor approve of those who do, with their mind, speech, and actions.

A Shraman should also refrain from speaking falsehoods, inciting others to lie, or approving of falsehoods. They should not lie for themselves or others out of anger or fear. If the truth is not pleasant, they should remain silent but not become an opponent of the truth.

Shramans should accept pure food offered with devotion by householders at appropriate times and in suitable quantities. They should use and keep their equipment, ensuring no harm or distress is caused to any living being. When excreting or urinating, a Shraman should choose a location, whether a village, town, or forest, that is free from living beings.

Three Restraints (Guptis):

A Shraman should be equipped with three restraints:

Mind Restraint (Managupti): Cessation of attachment and aversion or control of the mind.
Speech Restraint (Vachanagupti): Cessation of false speech, etc., or silence of speech.
Body Restraint (Kayagupti): Cessation of violence, etc., or control of the body.

Non-Possessiveness (Aparigraha):

A Shraman should not develop possessiveness towards any object, whether big or small, in small or large quantities, animate or inanimate. They should not inspire others to be possessive, nor approve of possessiveness, and should not hoard food items.

Other Key Principles:

Fasting: Shramans should not engage in fasting for comfort or for accumulating merit for the afterlife.
Abstinence from Indulgence: Shramans should not engage in sexual intercourse with deities, humans, or animals, nor inspire others to do so, nor approve of such practices, but should strictly observe chastity.
Abandonment of Theft: A Shraman should not take any unoffered item, whether small or large, in small or large quantities, animate or inanimate, nor inspire others to do so, nor approve of taking what is not given. They should remain devoted to the practice of non-stealing.

Spiritual Progression:

The text concludes by stating that in Jain Shraman culture, the role of a Shraman holds immense significance. At the sixth stage of spiritual development, a Shraman is considered to be on the path. By continuously practicing the prescribed Shramanic way of life, a Shraman progresses upwards, eventually reaching the fourteenth stage of spiritual development, becoming Siddha, enlightened, and liberated, free from decay and death.