Shramanachar Pramukh Prashnottar

Here's a comprehensive summary of the provided Jain text, "Shramanachar Pramukh Prashnottar" by P.M. Choradiya, in English:

This document is a Q&A session from the publication "Jinavani" (issue dated January 10, 2011) featuring questions and answers related to the Shramanachar (the conduct and way of life of Jain ascetics or monks). The aim is to provide essential information about ascetics and highlight the unique aspects of their life.

The text addresses various fundamental concepts and practices within Jain monasticism:

Core Identity and Path of an Ascetic:

• Who is a Sadh (Ascetic)? An ascetic is one who diligently pursues their own well-being (self-welfare) and the welfare of others. They are also characterized by self-reflection, introspection, and self-refinement.
• Who is a Nirgranth? A Nirgranth is one who is freed from the "knot of attachment" (murchha ki ganth) and is on the path to liberation from attachment and aversion (rag-dwesh).
• What is the Sadh Marg (Path of an Ascetic)? It is the path that serves as a standard for liberation. It is a path where ascetics are considered ideals, and it is a path initiated by certain ascetics.

The Significance of Diksha (Initiation):

• What is Aarhati Diksha? Diksha is an spiritual laboratory where inherent soul powers are manifested through study and meditation. It is an inward-looking practice and the best means to become a divine soul from an individual soul. Diksha is not merely a change of attire or tonsure; it signifies a transformation of life.

Fundamental Virtues and Qualities of a Jain Ascetic:

• Core Virtues: The fundamental virtues include the observance of the five great vows (Mahavratas): Ahimsa (non-violence), Satya (truth), Achaurya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession). Additionally, the lifelong abandonment of consuming food after sunset is considered a primary virtue.
• Twenty-Seven Qualities: The scriptures describe 27 qualities for Jain ascetics. These encompass:
  • Observance of the five Mahavratas.
  • Victory over the five senses.
  • Abandonment of the four passions (Kashayas): anger, pride, deceit, and greed.
  • Possession of knowledge, right perception, and right conduct.
  • Truthfulness in thought, word, and deed.
  • Patience (Kshama).
  • Detachment (Vairagya).
  • Equanimity (Sama-bhav) in thought, speech, and action.
  • Pure celibacy with nine restrictions.
  • The ability to tolerate any form of suffering, even at the point of death, while maintaining self-control.

Detailed Aspects of Ascetic Conduct (Achara):

• Five Sentiments (Bhavana) for the Vow of Truth (Satyavrata): These are: (1) Vani-Vivek (speech discretion) – using language thoughtfully; (2) Krodh-Tyag (abandonment of anger); (3) Lobh-Tyag (abandonment of greed); (4) Bhay-Tyag (abandonment of fear) – remaining fearless; and (5) Hasya-Tyag (abandonment of jesting/humor). These sentiments protect the vow of truth.
• Sentiments for Firmness in the Vow of Non-Stealing (Asteya Vrata): These include: asking for things after careful consideration, taking food with permission from elders (Acharyas), accepting limited provisions, repeatedly setting limits on possessions, and asking for limited items from fellow ascetics.
• Importance of 25 Sentiments (Bhavanas) of Mahavratas: The Uttaradhyayana Sutra states that an ascetic constantly striving for and deeply contemplating these 25 sentiments derived from the five Mahavratas will not wander in the cycle of rebirth. Contemplation of these sentiments brings stability to the Mahavratas, strengthens mental resolve, and instills pure mental impressions.

Daily Routine of an Ascetic:

• From the Last Quarter of the Night to Sunrise: Ascetics awaken in the last quarter of the night, abandoning sleep. They remember the Panch Parameṣṭhi (the five supreme beings), engage in self-introspection, and bow to their guru. They confess any bad dreams, then engage in meditation and scripture study. Finally, they perform penance (pratikraman) and inspect their robes and instruments (rajoharan).
• Fourth Quarter of the Day: After scripture study, they honor their guru, consume the food obtained through alms (gochari), honor the guru again, and then engage in scripture study and penance in the first quarter of the night before sleeping.
• Division of Day and Night into Quarters: The day is primarily for scripture study (first quarter), meditation (second quarter), alms rounds (third quarter), and more scripture study (fourth quarter). The night is for scripture study (first quarter), meditation (second quarter), sleep (third quarter), and scripture study again (fourth quarter).

Other Ascetic Duties and Objectives:

• Key Duties: These include continuous walking (padavihar), tonsuring their head twice a year, and seeking alms from householders.
• Ultimate Goal of True Sadhana: The primary objective of true religious practice is liberation from the cycle of birth and death, separation from beloved ones, association with the disliked, disease, sorrow, afflictions, ailments, worldly troubles, and the bondage of karma.

Prohibition of Night Eating:

• Mandatory for Ahimsa: The abandonment of night eating is considered essential for the complete practice of the vow of non-violence. Scriptures like the Dashavaikalik Sutra and Achara Pranidhi explicitly prohibit night eating due to the violence involved. It is even referred to as the "sixth vow."

Acceptable Items for an Ascetic:

• The Avasyak Sutra lists 14 types of items acceptable for an ascetic: food (ashan), drink (pan), edible items (khadim), sweet items (swadim), clothing, utensils, blankets, foot-wipers, stools, planks, beds, bedding, medicine, and remedies.

Reasons for Accepting Food (Ahar):

• According to the Uttaradhyayana Sutra, food should be accepted for:
  1. Vedana: To alleviate hunger.
  2. Vaiyavritya: To offer service (to the guru or elders).
  3. Irjapatha: To maintain faultless movement on one's path.
  4. Sanyam: To protect the ascetic path.
  5. Jeevan-raksha: For the preservation of life.
  6. Dharma-chinta: For contemplation of Dharma (scripture study, etc.).

Ascetic Daily Routine as per Scriptures:

• Jain ethical scriptures provide a structured description of an ascetic's daily routine, encompassing both general practices and specific observances during periods like the monsoon (Paryushana-kalpa or Chaturmasa). The Acharanga Sutra is highlighted for its detailed and touching depiction of the ideal ascetic life.

Fruits of Six Essential Practices (Shad-Avashyak):

• The Uttaradhyayana Sutra (Samayik Parakram chapter) outlines the benefits:
  • Samayik: Cessation of sinful activities.
  • Chaturvinshtati-stav: Purity of faith.
  • Vandana: Elimination of low-status karma and the binding of high-status karma.
  • Pratikraman: Rectification of lapses in vows, sealing of influx doors, and adherence to pure conduct.
  • Kayiotsarg: Purification through penance, correction of minor transgressions, sealing of influx doors, and cessation of desires.

Twelve Types of Ascetic Stages (Bhikkhu-Pratima):

• The Dashashrut Skandha mentions 12 stages of asceticism, each representing a specific level of austerity. These are categorized by duration, from a monthly to a nightly practice.

Ten Virtues as described by Acharya Kundakunda:

• In his "Dwadash-Anupeksha" text, Acharya Kundakunda explains ten virtues:
  1. Forgiveness (Kshama)
  2. Humility (Mardava)
  3. Straightforwardness (Arjava)
  4. Truth (Satya)
  5. Purity (Shaucha)
  6. Self-control (Sanyam)
  7. Austerity (Tapa)
  8. Renunciation (Tyaga)
  9. Non-attachment (Akinkchanya)
  10. Celibacy (Brahmacharya)

Twenty-Two Types of Hardships (Parishah) for Ascetics:

• The Samavāyāṅga and Tattvārtha Sūtra list 22 hardships that ascetics are expected to endure: hunger, thirst, cold, heat, insect bites, nakedness, restlessness, women, walking, sitting, sleeping, abuse, violence, begging, loss, illness, contact with grass, body impurities, respect/disrespect, ignorance, delusion, and flawed perception.

Seeking and Using Clothing:

• Ascetics should not travel more than half a yojana to seek clothing. They should not accept clothing that is bought or washed for their own sake, nor should they request expensive clothing. Only simple, faultless clothing should be desired, requested, and accepted. Washing or dyeing clothes is prohibited.

Ascetic Detachment:

• The Uttaradhyayana Sutra emphasizes that ascetics are free from craving, attachment to tastes, masters of their tongue, and unpossessed. Their lives are founded on detachment, with their focus fixed on their ultimate goal.

The Ascetic is Always Alone:

• This statement means that an ascetic battles their internal vices alone. Even when living with other ascetics, they remain vigilant in their struggle for self-mastery.

The Monk Who Does Not Form Attachments is a True Bhikshu:

• A monk who does not form attachments for comfort or ease is a true bhikshu. Their path is difficult, not one of seeking comfort. They remain unshaken in adversity and view all difficulties as opportunities for spiritual growth.

Pundit Maran (Wise Death) is called Samadhi Maran (Meditative Death):

• Those who are detached from worldly pleasures and fearless of death die a wise death. Since the mind of a restrained person is tranquil and equanimous during this type of death, it is also called Samadhi Maran.

When a Monk Should Embrace Samadhi Maran:

• When a monk realizes their body has become emaciated through austerities, debilitated by illness, or when death is imminent due to unforeseen circumstances, making the continuation of the ascetic path impossible, they gradually reduce their intake, weaken their passions, control their body, and relinquish it with a peaceful mind. This is called Samadhi Maran or Pundit Maran, also known as Sanlekhana or Santhara.

Impossibility of All Five Types of Sanyam (Conduct) Today:

• Jain philosophy outlines five types of conduct: Samayik, Chhedopasthapanik, Parihar-vishuddhi, Sukshma-samparaya, and Yathakhyat. However, in the present era, only the first two are considered achievable, as the latter types require extraordinary strength, capacity, and fortitude.

In essence, this text provides a detailed and insightful overview of the rigorous and spiritually focused life of a Jain ascetic, covering their core principles, daily practices, and the ultimate goal of liberation, all based on scriptural authority.