Shraman Tirtha Ka Jain Dharma Ki Prabhavana Me Avadan

Here's a comprehensive summary in English of the Jain text "Shraman Tirtha Ka Jain Dharma ki Prabhavana me Avadan" by Sadhvi Divyaprabha:

This text, authored by Sadhvi Divyaprabha, a disciple of Shri Kusumvati Ji Maharaj, explores the significant contribution of Shramanis (female Jain ascetics) to the propagation and influence of Jainism.

The author begins by highlighting the unique characteristic of humans that sets them apart from animals: the ability to practice Dharma (righteousness/duty). Dharma is described as inherently auspicious, beneficial, and a source of well-being for all living beings. It is presented as an eternal, unchangeable truth, transcending limitations of time, place, and sect. The text identifies Rishabhdev as the first Tirthankar and Mahavir as the last, with each Tirthankar establishing fourfold Tirthas (communities): Shraman (male ascetics), Shramani (female ascetics), Shravak (male lay followers), and Shravika (female lay followers). The Shraman and Shramani represent Angar Dharma (ascetic path), while Shravak and Shravika represent Agar Dharma (householder path).

The core of the essay focuses on the role of the Shramani. She is depicted as the most pure and supreme form of womanhood, achieving spiritual elevation and even liberation (Moksha) by focusing inwards. A Shramani lives in the spiritual realm, detached from worldly concerns, dedicated to the unbroken practice of Sanyam Dharma (self-control) and the assimilation of Samata Dharma (equanimity). She eradicates the deep-rooted afflictions of attachment (Raga) and aversion (Dvesha) and overcomes obstacles with her conscious mind, progressing towards her ultimate goal. A Shramani is a source of light, illuminating herself and guiding other virtuous souls towards the right path. She is also compared to a flame, burning away her own accumulated karma from past lives and helping others to shed theirs.

The text then provides historical examples of influential Shramanis. It mentions Marudevi, the mother of Lord Rishabhdev, who, although not adhering to the strict external practices of asceticism, possessed a complete understanding of Sanyam and Charitra (conduct) from a spiritual perspective. More prominently, it discusses Rishabhdev's sisters, Brahmī and Sundarī. After dedicating themselves to asceticism as celibate renunciates, they played a crucial role in guiding their brother, Bahubali. Bahubali, despite his severe penance, was held back from attaining Kevalgyan (omniscience) by his ego and pride, specifically his reluctance to bow to his younger brothers in the path of asceticism. Brahmī and Sundarī's wise counsel, urging him to dismount from his ego (symbolized as an elephant), helped him realize his delusion and attain Kevalgyan upon his intention to honor his brothers. This exemplifies the critical role of nimitta (an external cause or catalyst) in the attainment of spiritual goals.

The author emphasizes that the internal brilliance of a Shramani is so profound that it is difficult to describe fully. She imparts eternal messages for the development of human consciousness, earning her reverence and respect. The text lists several other revered Shramanis from ancient history who reached the pinnacle of spirituality, becoming one with the divine, including Chanda, Mrigavati, Anjana, Rajamati, and Sulsa.

The status and responsibilities of a Shramani are presented as equal to that of a Shraman. Both are embodiments of the Tirtha and follow similar rules and observances. Both practice the five great vows (Pancha Mahavrata), strive to conquer the twenty-two hardships (Parishaha), adhere to the fivefold discipline (Samiti) and threefold restraints (Gupti), and engage in the six daily duties (Shadāvasyaka). The ten virtues of an ascetic (Dashavidha Yati Dharma) are also applicable to both.

The text further outlines the organizational structure within the Shramani Sangha (community of female ascetics) to ensure its progress and order. Key positions mentioned are:

• Pravartini: The head of the Shramani Sangha, requiring at least eight years of ascetic life, proficiency in conduct, discourse, and knowledge of scriptures like Sthānānga and Samavāyānga. She is also referred to by titles like Arya Ganini and Mahattara.
• Ganāvacchedini: Similar to the role of Ganāvaccheda among male ascetics, she is responsible for the group's conduct. She is required to travel with at least three other Sadhvis in general and four during the monsoon.
• Abhisheka: Equivalent to a Sthavira (senior ascetic) among male ascetics, and sometimes considered equal to a Ganini.
• Pratihāri: Acts as a gatekeeper or protector, particularly at stopping points where the safety of the Sadhvis might be a concern, ensuring their security.

The essay then provides extensive statistical data on the number of Shramanis who attained liberation (Siddha) or were part of the monastic order during the reigns of various Tirthankars, from Rishabhdev to Mahavir. This highlights the substantial presence and influence of female ascetics throughout Jain history.

The text defines Aryika as the highest form of female spiritual attainment, signifying someone revered by the virtuous and who upholds pure conduct. Aryika is another name for Sadhvi, one who practices spiritual discipline to the best of her ability. Sham (tranquility), Shil (virtue), Sanyam (self-control), and Shrut (scriptural knowledge) are described as the true essence of a Sadhvi, a luminous star whose spiritual radiance purifies and transforms other souls.

The Shramani's contribution to the propagation of Jainism is multifaceted:

• Self-welfare: She is entirely devoted to her spiritual practice, constantly progressing towards her goal.
• Propagation of Jainism: She revitalizes the fundamental principles of Jainism for the general populace.
• Moral Guidance: She teaches abstinence from vices and inspires virtuous living, making life meaningful and bringing pride to family, society, and nation.
• Discourse (Pravachan): Possessing strong qualifications, her discourses are impactful, drawing listeners into the inner world, away from external distractions.
• Ascetic Practice (Tapa): She engages in rigorous asceticism and inspires others to do the same. This practice not only spreads Jainism but also diminishes accumulated karma, leading to the soul's ultimate liberation.
• Promoting Non-violence (Ahimsa): Many Shramanis actively propagate the principle of non-violence, eradicating violent traditions and establishing healthy, non-violent practices in society.
• Spiritual Yoga (Adhyātmayoga): They are proficient in spiritual yoga, which is their personal delight and a source of benefit for themselves and others. Ahimsa and Adhyātmayoga are identified as significant elements through which the Shramani community has contributed to the growth of Jainism.

In conclusion, the author states that it is impossible to fully document the extensive contributions of Shramanis to the Jain tradition in this short essay. However, the text emphasizes that dedicating oneself to good deeds brings happiness, and it is one's character and deeds that endure beyond the physical body. The core messages conveyed are the importance of good conduct, patience, and renunciation (Tyaga), which is the ultimate happiness in Jainism, signifying peace and righteousness, contrasting with indulgence which leads to unrighteousness and unrest. The essay ends with an analogy of life as a garden filled with the flowers of virtues, and the development of these virtues in individuals can make the whole world fragrant, like flowers in a garden.