Shramanachar Parichayak Katipay Paribhashik Shabda - Book Summary

Here's a comprehensive summary in English of the provided Jain text "Shramanachar Parichayak Katipay Paribhashik Shabda" by Ramesh Muni:

The article, "Shramanachar Parichayak Katipay Paribhashik Shabda" (An Introduction to Jain Ascetic Conduct: Certain Technical Terms) by Upadhyay Ramesh Muni, published in Jinavani on January 10, 2011, aims to elucidate key terms related to the Shraman (ascetic) way of life. The author emphasizes that understanding these terms is crucial for comprehending the various facets of asceticism.

The text begins by defining Shraman Sanskriti (Jain ascetic culture) as one that is paramount from the perspectives of faith and social order. Its core characteristics are self-reliance and a steadfast adherence to good virtues, all based on sincere effort (shram-sadhana). Individuals inspired by this culture are the creators and experiencers of their own karma, independent of any external grace or power, which could hinder their self-reliance. Ascetics are fundamentally self-reliant and achieve progressive spiritual development through their conscious efforts.

The author highlights that this self-reliant faith has its own complete system of governance, which does not involve worshipping any external deity or power. Instead, the focus is on reverently remembering and recognizing one's own inherent spiritual qualities. This process awakens and elevates the spiritual power residing within the aspirant. The spiritual development of an ascetic occurs in three stages, represented by the 'Guru pada' within the Pancha Padarathi (five supreme beings): Sadhu (monk), Upadhyay (teacher), and Acharya (preceptor). Worshipping these roles is, in essence, worshipping one's own spiritual development.

The Sadhu pada is described as the initial "laboratory" for spiritual growth. A Sadhu, or Shraman, is one who first detaches completely from worldly life to pursue their spiritual practice. The article then delves into various vocabulary associated with the code of conduct for a Shraman, emphasizing that each word holds significant meaning and value.

The author then proceeds to define several crucial terms:

Shraman: Literally meaning "one who toils through disciplined practice and austerity," this term signifies commendable action and repute. It's also stated that a Shraman is an "atithi" (guest) for all beings, meaning they have no fixed schedule for seeking alms.
Charitra: This refers to the soul's persistent presence in its inherent nature. When the soul remains in its true state, external influences are naturally abandoned. Charitra is a procedural discipline, and its negation is the abandonment of all sinful activities and external states. Embracing Charitra signifies a transition from external states to one's true nature.
Samayik: Grammatically derived from 'Sam' (equanimity, self-nature), 'Ay' (attainment), and 'Ik' (suffix), Samayik is the process by which a soul in a state of transformation returns to its pure nature, shedding karmic coverings. In practice, it involves the mindful, verbal, and physical adherence to the five great vows (Mahavratas), whether done directly, caused, or approved. A newly initiated Shraman is committed to upholding these vows for life.
Chhedopasthapaniya: This term combines "Chhed" (breakage/lapse) and "Upasthapaniya" (that which is to be established). It refers to the re-initiation given when the fundamental virtues of asceticism are violated or broken (sati-char). When there is no fault (nir-ati-char), it refers to the initiation into Mahavratas after a period of Samayik practice.
Avashyak: Stemming from the word 'Avashya' (that which cannot be avoided), it signifies essential and obligatory religious observances. It is that which brings virtues under one's control and instills them within the soul. It is through Avashyak that the enemies of the senses and passions are conquered. It is also referred to as "Avasak," which revitalizes a soul that has forgotten its fundamental virtues. The practice of Avashyak, encompassing Samayik, Chaturvimsati Stava, Vandan, Pratikraman, and Pratyakhyan, leads to the realization of one's perfected soul.
Acharya: This is the stage of self-development following the Sadhu stage. The Acharya is the leader of the four-fold Jain congregation. The term is derived from the root 'Char' (to move) with the prefix 'Aad' (prefix for completeness) and suffix 'Dhnyan'. An Acharya is one who impeccably and steadfastly follows the code of conduct and embodies it. They are revered, and aspirants follow them to unravel spiritual mysteries. The Acharya holds significant dignity and importance within the monastic order.
Upadhyay: This is the second stage following the Sadhu. While the Acharya bears immense responsibility, other positions, including the Upadhyay, were established to assist the Acharya. The Upadhyay helps in the flawless observance of vows by monks and nuns, studies, travels, and management of affairs. The term is derived from prefixes 'Up' and 'Adhi' and the root 'Id' (to study). An Upadhyay is one who studies scriptures in the company of learned monks and also teaches them to others. Like the Acharya, the Upadhyay is revered and considered a supreme being for virtuous souls.
Rajoharan: This is a crucial tool for ascetics, embodying the principle of non-violence. It consists of two parts: 'Raj' (dust) and 'Haran' (remover). It is made of five types of threads: Aurnik (from sheep's wool), Austrik (from camel hair), Mriglaumik (from deer hair), Kautav (from Kusha grass), and Kittis (loose fibers from the above or horsehair). The Rajoharan is used to protect small creatures from harm when walking, sitting, or lying down, ensuring the protection of life.
Samachari: This refers to the fundamental rules and indispensable good deeds essential for a Sadhu's proper conduct. Shramanachar is divided into Vratatmaka Achar (vow-based conduct), which comprises the five Mahavratas that lead to spiritual light, and Vyavaharatmaka Achar (conduct-based conduct), which involves interpersonal support. Samachari arises when thoughts manifest as behavior. It encompasses the daily activities of an ascetic and is the rulebook for communal living. It includes ten types of practices like Avashyaki, Naishedhiki, etc., which contribute to the excellence of ascetic life.
Santhara: This is the practice where an ascetic joyfully welcomes death as a festival. Sanlekhana precedes Santhara and involves weakening the body and passions. Sanlekhana is the highest mental state of the spiritual aspirant, a joyful acceptance of death, and a detachment from the worldly existence and the desire for a new physical body.
Pravachan Mata: This is a code of conduct considered a boon for ascetic life. It is comprised of the five Samitis (vigilances) and three Guptis (restraints). These are the essence of Dharma and the twelve Angas (scriptures). They are like a mother to the ascetic's great vows of non-violence, truth, etc., guiding them towards righteous paths and away from wrongdoings. Samiti refers to proper conduct, and Gupti refers to restraint from evil. The five Samitis are Irya, Bhasha, Eshana, Adan-Nikshesana, and Parishthapanika. Gupti involves restraining mind, speech, and body from unwholesome activities. This practice is guided by the principle of Ahimsa (non-violence).
Pratikraman: This is a scientific undertaking for self-awareness and purification, the foundation of both lay follower (Shravak) and ascetic (Shraman) life. It is an essential daily ritual performed by ascetics and lay followers. Through these rituals, the dust of karma is wiped away from the mirror of the soul, reflecting the image of the supreme soul. Pratikraman is a process of self-correction and repentance, a cleansing fire that purifies the soul. It signifies returning to one's true self from sin.
Gochari: Originating from 'Goyar' or 'Goyaragg', it refers to the act of seeking alms, similar to a cow grazing. Just as a cow grazes without destroying the roots of the grass, an ascetic approaches a householder with awareness and takes alms according to rules without causing any burden. The ascetic reads the inner intentions of the householder, prioritizing purity of intention.

In conclusion, the author stresses that understanding the specific vocabulary related to the ascetic code of conduct is essential to grasp its gravity and internal significance. These terms can be further analyzed through their literal (abhidha), indicative (lakshana), and suggestive (vyanjana) meanings, illuminating their profound essence.