Shraman Suchak Paribhashik Shabda Dashvaikalik Niryukti Ke Alok Me

Here is a comprehensive summary of the Jain text "Shraman Suchak Paribhashik Shabda Dashvaikalik Niryukti ke Alok me" by Hemlata Jain, based on the provided pages:

This article, written by Mrs. (Dr.) Hemlata Jain (Lalwani), delves into the meaning of the term "Shraman" (ascetic, monk) as interpreted through the Dashavaikalika Niryukti. The author emphasizes that the term "Shraman" has various interpretations, and this article focuses on explaining it based on the principles of shram (effort/hardship), sam (equality), sham (tranquility/calmness), and suman (pure mind/good intention), further illuminated by the actions and similes attributed to a Shraman in the Niryukti.

Understanding Niryukti:

The article begins by explaining the nature and significance of Niryukti in Jain Agama literature. Niryukti are metrical poetic compositions that serve as commentaries on Jain scriptures, elaborating on specific technical terms. They are considered important for their antiquity and for showcasing a beautiful synthesis of philosophy, grammar, society, and history. Key points about Niryukti are:

• Purpose: According to Acharya Shilanka, Niryukti clarifies the correct meaning of a sutra and reveals the interconnectedness of meanings within it.
• Method: Acharya Haribhadra states that Niryukti explains a word through its actions, agents, classifications, and synonyms.
• Contextual Interpretation: Each word can have multiple meanings. Niryukti uses the nikshepa (placement) method to explain which meaning is applicable in a particular context, highlighting its linguistic characteristic.
• Structure: Niryukti provides a sequential explanation. It starts with nikshepa (mere statement of meaning), followed by upodghata-niryukti (a discourse analyzing the topic or word in 26 ways), and then sutra-sparshikaniryukti (explaining the words of the sutra).

The Dashavaikalika Niryukti:

The article notes that Acharya Bhadrabahu mentions ten niryuktis being transcribed. While scholars may differ on the exact number and authors of these niryuktis, the Dashavaikalika Niryukti holds the second position among them. It is available through manuscripts, churni literature, and commentary literature. This particular niryukti provides original explanations for key terms like adhyayan (study), shraman (ascetic), kama (desire), and bhikshu (mendicant).

Elaborating on "Shraman":

The Dashavaikalika Niryukti explains the word "Shraman" through nama-nikshepa (name placement) and then extensively describes the Shraman based on their mental states, actions, and through numerous similes. The article compiles and organizes these explanations:

1. Based on "Shram" (Effort/Hardship): The Niryuktikar states that the designation "Shraman" originates from "Shramanya Purvag" (preceded by effort). Acharya Haribhadra clarifies that a Shraman is one who endures hardship. The state of enduring hardship is shramanya, and patience is the root cause of asceticism, leading to the name "Shraman."

2. Based on "Sam" (Equality): The Niryuktikar defines a Shraman as one who, understanding that just as he dislikes suffering, all beings also dislike it, does not kill any living being, does not cause others to kill, and does not approve of killing. This equanimity towards all beings makes him a Shraman.

3. Non-Agent of Attachment and Aversion: The Niryuktikar states that a Shraman is one who maintains an equal disposition towards all beings, regardless of their outward appearance or status. He does not harbor attachment to some and aversion towards others. This straightforward-mindedness is another synonym for Shraman.

4. Possessing "Suman" (Good Mind/Pure Intention): The Niryuktikar says that one is a Shraman if they possess a "suman," meaning both their material mind and inner disposition are pure and free from sin. Such a Shraman loves all beings, whether kin or strangers, and remains balanced in honor and dishonor, without ego or humility.

5. Based on Actions (Designations of a Shraman): The Niryuktikar lists various terms used to describe a Shraman based on their actions and state of being:

• Tapas (Ascetic): One who performs austerities.
• Bhikshu (Mendicant): One who practices alms-seeking or is engaged in breaking the eight karmas.
• Parivrajaka (Wanderer): One who abstains from sins from all directions.
• Shraman: One who endures hardship.
• Nirgrantha (Unbound): One who has renounced all external and internal possessions.
• Sanyata (Controlled): One who diligently endeavors in non-violence and other virtues.
• Mukta (Liberated): One who is free from external and internal fetters.
• Teerna (One who has crossed over): One who has crossed the ocean of existence.
• Trata (Savior): One who saves common people from suffering by reciting religious discourses.
• Dravya: Possessing knowledge or free from passions like attachment and aversion.
• Kshanta (Patient): One who has conquered anger and maintains a forgiving attitude.
• Danta (Self-controlled): One who controls their senses from pursuing worldly pleasures.
• Virata (Abstinent): One who abstains from sins like violence.
• Ruksha (Detached): One who has renounced affection from relatives and friends.
• Teerarthi (Aspiring for the shore): One who desires to cross the ocean of existence or sets a limit to the cycle of birth and death by attaining virtues like right faith.

6. Based on Similes: The Niryuktikar uses various similes to illustrate the nature of a Shraman, including snakes, mountains, oceans, trees, the sky, bees, deer, earth, lotuses, the sun, wind, poison, grass, flowers, and even common animals and objects. Some examples include:

• Snake: Like a snake that lives in burrows and walks with a focused gaze, a Shraman lives in homes created by others and walks with right perspective, aware that attachment and aversion lead to karmic bondage.
• Mountain: A Shraman is firm like a mountain, unshakeable in enduring hardships.
• Fire: Like fire, which constantly consumes but is never satiated, a Shraman is eternally desirous of scriptural and spiritual knowledge. Also, just as fire accepts everything thrown into it, a Shraman accepts all offerings of food without attachment or aversion.
• Ocean: A Shraman is profound like an ocean, filled with the jewels of knowledge and adheres to his vows without transgression.
• Sky: Like the sky, which needs no support, a Shraman is self-reliant.
• Tree: Like trees that provide shelter to birds and bear fruit, a Shraman is a refuge for all beings and maintains equanimity between friends and foes.
• Lotus: Like a lotus that rises above mud and water, a Shraman remains distant from worldly pleasures, even when they arise.
• Sun: A Shraman illuminates the world with the light of his knowledge, like the sun.
• Wind: Like the wind that moves freely without obstruction, a Shraman moves without being bound by attachment or aversion.
• Grass: Like grass, a Shraman is humble and renounces pride.

The article concludes by stating that Acharya Bhadrabahu, in the Dashavaikalika Niryukti, has explained the term "Shraman" in simple and accessible language by drawing comparisons with both animate and inanimate objects.