Shramanachar Ek Anushilan

Here's a comprehensive summary of the Jain text "Shramanachar Ek Anushilan" by Chandravatishreeji, based on the provided PDF excerpt:

Overall Purpose:

The book, "Shramanachar Ek Anushilan" (An Examination of the Conduct of a Shramana), authored by the learned and spiritually accomplished Arya Chandravatishreeji, aims to provide a comprehensive, scripture-aligned, and simplified explanation of the conduct and practices of a Jain Shramana (ascetic). It delves into the fundamental principles and practices that define the life of a Jain mendicant.

Core Themes and Concepts:

• The Primacy of 'Achar' (Conduct): The text strongly emphasizes "Achar" (conduct or ethics) as a foundational element of Arya culture and the very essence of India's glory. It's described as the guiding star whose radiance permeates the universe, the root of cultural greatness, and the lifeblood of societal respect. Achar is what elevates humans to great beings and souls to the divine. Without Achar, Indian culture is deemed as worthless as milk without butter, a lifeless body, or a zero without a digit. The esteemed Acharya Bhadrabahu is quoted stating that the "essence of the Angas (scriptural knowledge) is Achar."

• Shramana Culture vs. Brahmana Culture: India is recognized as a land of both farmers and sages, with diverse cultures and religions finding their origins and sustenance there. Among these, two distinct and ancient cultures are highlighted: Shramana culture and Brahmana culture. While they share some commonalities, they also possess significant differences, requiring deep study for comparative analysis. This book focuses specifically on "Shramanachar," a key element of Shramana culture.

• The Distinction Between Material Science and Self-Science: The text draws a parallel between material science and self-science (spiritual science). Material science, driven by scientists, leads to external transformations and the creation of devices like airplanes, radios, and electricity. Self-science, on the other hand, is pioneered by spiritual leaders (Dharmagurus) who limit external pursuits to focus solely on discovering the pure soul. Both aim for happiness, but the happiness derived from self-science is eternal, unlike the transient happiness of material pursuits. Self-science, by leading to inner peace, ultimately contributes to world peace.

• The Superiority of Jain Shramana's Conduct: When examined against the criteria of self-reliance and freedom in the modern world, the conduct of a Jain Shramana is considered supreme. Their code of conduct commands respect not only from common people but also from world conquerors.

• Defining 'Shramana' and 'Achar':

  • Achar: Derived from the Sanskrit root 'char' with the prefix 'a,' Achar means "that which is practiced all-around" (A-samantat charyate iti Acharah). It encompasses all aspects of life, both internal and external, including eating, walking, speaking, sleeping, sitting, and thinking.
  • Shramana: The term "Shramana" has multiple interpretations. One is "one who strives" (shramyati iti shramanah) for liberation. Another is "one who is equanimous" (samata se shramana), seeing friends and enemies alike and treating all beings as oneself. The Uttradhyayana Sutra further defines a Shramana as one who remains equanimous in gain and loss, pleasure and pain, life and death, praise and censure, honor and dishonor. They are unattached to this world and the next, and like a sandalwood tree that emits fragrance even when cut, they offer kindness even to those who harm them, remaining pleased whether offered alms or not.

• The 'Shramanachar' as a Scriptural Ideal: The book delves into the scriptural nature of Shramanachar, its objectives, and its external and internal practices.

• The Genesis of Shramanahood: Shramanahood is not innate but a special discipline, consciously accepted or attained through effort. Just as a student strives to achieve degrees like BA, MA, or become a doctor or engineer, a Shramana enters the center of self-discipline to achieve the highest spiritual development. Their birth is not from a mother's womb but at the feet of a guru.

• The Objective of a Shramana: The ultimate goal of any spiritual practice is liberation (Moksha). For a Shramana, the objective is the liberation of the soul from the suffering of the world. This pursuit is likened to the journeys of Lord Mahavir and Mahatma Buddha, who renounced their worldly possessions and families for this purpose. The Sutrakritanga emphasizes that initiation is solely for the soul's sake. The Uttradhyayana Sutra compares life to a boat that must be watertight (free from the holes of sin) to cross the ocean of the world and reach the shore of liberation. The body is the boat, the soul is the navigator, and the world is the ocean.

• Internal vs. External Conduct (Antarachar vs. Bahyachar):

  • External Conduct (Bahyachar): Wearing specific robes, carrying a mouth-covering (mukhavastrika), a broom (rajoharan), wooden utensils, begging for sustenance, and plucking out hair are considered external practices of a Shramana. However, the text stresses that these external signs alone do not make one a Shramana. Lord Mahavir stated that shaving one's head doesn't make one a Shramana, chanting 'Om' doesn't make one a Brahmin, living in the forest doesn't make one a Muni, and wearing bark doesn't make one a Tapas. True identity comes from equanimity (Shramana), celibacy (Brahmana), silence (Muni), and penance (Tapas). The change must be in habits, practices, and ingrained tendencies.
  • Internal Conduct (Antarachar): The Thanaang Sutra outlines ten types of "mundan" (shaving or eradication) for a Shramana, which are internal: controlling desires of the five senses (hearing, sight, smell, taste, touch), and conquering anger, pride, deceit, and greed. Only after mastering these internal impurities is the physical shaving of the head meaningful.

• Ten Characteristics of the Shramana Dharma: These are: 1. Forgiveness (equanimity towards enemies and friends), 2. Detachment (freedom from greed), 3. Honesty (uniformity in thought, word, and deed), 4. Humility (gentleness, absence of ego), 5. Lightness (freedom from possessions and attachment), 6. Truth, 7. Restraint (Sanyam), 8. Penance (twelve types of external and internal penance), 9. Renunciation (Tyag), and 10. Celibacy (Brahmacharya).

• Twenty-Seven Fundamental Qualities of an Anagar (Unattached Ascetic): While countless virtues exist, the Samavāyānga Sutra lists 27 fundamental qualities: abstaining from violence, falsehood, stealing, and sensual indulgence; renouncing possessions; controlling the senses (hearing, sight, smell, taste, touch); controlling anger, pride, deceit, and greed; practicing truthfulness in thought, word, and deed; forgiveness, detachment; control of mind, speech, and body; possession of knowledge, faith, and conduct; and tolerance of pain and death.

  • The text notes that while most Jain sects agree on these 27 qualities, the Digambara sect recognizes 28, with slight variations. The Digambara list includes the five great vows (Mahavratas), control of the five senses, five Samitis (careful movements), six essential duties, and practices like renouncing bathing, purifying the sleeping place, wearing no clothes, plucking hair, eating once, and renouncing teeth-brushing.

• Seventeen Types of Restraint (Sanyam): Jain ascetics practice restraint in 17 ways, encompassing restraint over all categories of beings (earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied, two-sensed, three-sensed, four-sensed, five-sensed), non-living matter, careful observation (Preksha), indifference to worldly affairs (Upeksha), studying and teaching the Shramana dharma, protecting life while using utensils and bodies, careful use of Jain objects (Pramārjana), mental control, verbal control, and physical control.

• The Meaning of Asanyam (Non-restraint): Asanyam is defined as the state of attachment and aversion. Overcoming these is Sanyam. The text lists numerous internal impurities and afflictions that contribute to Asanyam, such as the three types of punishment (mind, speech, body), three types of thorns (deceit, false vows, wrong faith), four passions, four types of consciousness, five senses, five samitis, sixfold meditation, etc. Victory over these leads to the Shramana state.

• Eligibility for Shramanahood: Prospective Shramanas must possess right knowledge (Samyak Gyan) and right faith (Samyak Darshan). Without understanding the nature of soul and non-soul, one cannot be eligible for restraint. Right knowledge of fundamental principles enables one to practice compassion and protection of life.

• The Path to Siddhahood: The Dasavaikalika Sutra outlines the progression from knowledge to the ultimate state of Siddhahood. This involves understanding soul and non-soul, leading to knowledge of life's various states, understanding karma (good and bad), comprehending bondage and liberation, developing detachment from worldly pleasures, and finally achieving equanimity, self-control, and perfect knowledge. The path emphasizes that true liberation is achieved by removing impurities born of ignorance.

• The Role of Knowledge, Faith, and Conduct in Liberation: Acharya Umaswati, in his Tattvartha Sutra, states that right faith, right knowledge, and right conduct are the means to liberation. Knowledge of the impermanent nature of the world and the body leads to detachment. Faith (Darshan) is considered the foundation for valid knowledge (Gyan), and without knowledge, there is no conduct, and without conduct, no liberation. Therefore, a sincere belief in the principles of Jainism is essential for becoming a true Shramana.

• External Qualities of a Shramana: Besides internal virtues, external qualities are also considered, such as being born in a noble land, pure lineage, having diminished negative karma, pure intellect, understanding of the world, detachment, moderate passions, few negative traits, gratitude, humility, royal approval, absence of malice, good physical health, faith, steadfastness in vows, and full willingness to dedicate one's life to restraint.

• External Practices (Bahyachar) and Instruments:

  • The Interdependence of Internal and External: The text stresses that internal purity naturally leads to external purity. While internal virtue is primary, external practices are also vital.
  • The Importance of Yatanā (Carefulness): To avoid accumulating negative karma, actions like walking, standing, sitting, sleeping, eating, and speaking must be performed with Yatanā (carefulness), ensuring the protection of living beings.
  • Means of Sustenance: Having renounced all worldly possessions, Shramanas still need to sustain their bodies. They obtain food through pure alms (Bhiksha), which is considered a faultless and non-violent method unmatched in other religions. This alms-taking is also called Madhukari (collecting a little from many houses) or Gochari.
  • Renunciations: A Shramana is free from nine types of external possessions (land, house, gold, wealth, grain, maidservant, male servant, useful things like clothes and utensils) and fourteen types of internal possessions (wrong faith, senses, laughter, attachment, aversion, sorrow, fear, disgust, anger, pride, deceit, greed). Those free from these are called Nirgranthas (unbound).
  • Four Essential Items: Despite complete renunciation, Shramanas require four items for body sustenance: food/water/medicine, a place to rest, clothing, and utensils.
  • Utensils and Clothing: Lord Mahavir initially used his hands as a vessel (Karapatra Bhoji) and later potentially used earthen pots. He did not carry utensils continuously. The text mentions the Shvetambara tradition where Devraj places a divine cloth on Mahavir's shoulders, which he later abandons, becoming Nivasan (unclothed), considered "Jinkalpa." The distinction between Jinakalpi (self-focused) and Sthirakalpi (societal service) ascetics is discussed regarding the necessity of retaining minimal clothing and utensils. Sthirakalpis, serving society through religious discourse, are permitted limited possessions.
  • Vastra (Clothing): While Digambaras are nude, Shvetambaras have regulations for clothing. The text mentions limits on the size of clothing for ascetics and nuns.
  • Essential Instruments: Several instruments are considered essential for a Shramana, including a mouth-covering (Mukhavastrika), a broom (Rajoharan) for protecting small creatures, utensils (for alms, water, and body purification), lower body covering (Cholapatak), and possibly a blanket for cold.
  • Bhiksha Vidhi (Alms-taking Method): This is a highly detailed and strict process, involving avoiding 42 defects in receiving and consuming food. Alms are renounced for specific reasons like illness, protecting life, or performing penance.

• Daily Routine (Dainacharya and Ratricharya):

  • Purpose: The primary purpose of a Shramana is Siddhahood, achieved through self-study (Swadhyay) and meditation (Dhyan).
  • Daily Schedule: The day is divided into periods for Swadhyay and Dhyan, with begging for alms occurring in between. Alms are taken solely for the purpose of supporting Swadhyay and Dhyan.
  • Meditation: Meditation is defined as concentrating the mind on the soul after restraining all external mental activities. Shramanas practice Dharma Dhyan (righteous meditation) and Shukla Dhyan (pure meditation), avoiding Arta Dhyan (sorrowful meditation) and Raudra Dhyan (fierce meditation). Consistent practice leads to divine knowledge.
  • Night Schedule: The night also involves Swadhyay and Dhyan, with sleep taken for rest to facilitate undisturbed meditation.
  • Service (Vaiyavritya): When necessary, Shramanas may set aside their own spiritual practices to serve the sick, ascetic, or elderly, as this is also considered a form of spiritual development for both the server and the served.

• Categories of Shramanas: Based on their spiritual progress, Shramanas are classified into six categories: Pulak, Bakush, Pratisenvana, Kashay-Kushil, Nirgrantha, and Snata. These categories correspond to different stages of spiritual purity and the attainment of different types of conduct and stages of spiritual development. The text also categorizes them based on the quality of their practice of knowledge, faith, and conduct.

• Dharma Dhyan and Shukla Dhyan: The text emphasizes these forms of meditation as the primary path to spiritual knowledge.

• The Ascetic's Suffering and Happiness: The journey of a Shramana is characterized by both hardships and spiritual bliss. The hardships are endured for the sake of eternal happiness. They face 22 types of trials (Parishaha), which diminish as their practice progresses, and are completely eliminated for those who achieve the highest states of liberation. The text posits that the experience of suffering or happiness is subjective and depends on the Shramana's mental state. Those who find joy in their practice experience heavenly bliss, while those who are forced into it or fail find it more miserable than hell. The soul itself is the creator and enjoyer of both happiness and suffering.

Conclusion:

"Shramanachar Ek Anushilan" provides a deep and detailed exploration of the rigorous and multifaceted path of a Jain Shramana. It highlights the central role of conduct, the importance of internal purification, the disciplined daily life, and the ultimate goal of liberation, all grounded in the ancient Jain scriptures. The book aims to illuminate the true meaning and practice of Shramanahood, emphasizing that the true transformation lies within, supported by disciplined external actions.