Shramano Evam Shravako Ka Parasparik Sambandh - Book Summary

Here's a comprehensive summary of the Jain text "Shramano evam Shravako ka Parasparik Sambandh" by Jasraj Chopda, translated into English:

The article, "The Mutual Relationship Between Shramanas and Shravakas," by Justice Jasraj Chopra, provides an insightful analysis of the reciprocal duties and connection between Shramanas (ascetics/monks) and Shravakas (householders/followers). The author emphasizes that this relationship is akin to that of a guru and disciple, or the supreme beings (Parmeshthis) and their devoted followers.

Defining Shramana:

The text begins by defining a Shramana. Drawing from various Jain scriptures:

Acharaya Haribhadrasuri defines a Shramana as one who engages in "shrama" (effort/labor) and "tapa" (austerity).
Acharya Ravishana equates austerity with "shrama," stating that one becomes a great Shramana by renouncing worldly possessions and embracing austerity.
Uttaradhyayan Sutra states that a Shramana is one who remains in equanimity (samata).
Sthananga Sutra describes a Shramana as one who harbors no ill will towards any being, loves all beings equally, and maintains equanimity towards friends and foes, honor and dishonor.
Acharya Hemachandra derives the word "Shramana" from "Sama + Man," meaning one with an equal mind towards all beings, or one whose mind is filled with right faith (Samyaktva).
Buddha in the Dhammapada clarifies that merely shaving one's head does not make one a Shramana; rather, it is one who conquers desire and greed, is disciplined, and speaks truth.
Mahavira states that religion resides in equanimity, and one who revels in equanimity is a Shramana.
The text further explains that a Shramana is one who is free from attachment, possesses no possessions, does not harm any living being, does not lie, refrains from sins like anger, lust, greed, pride, attachment, aversion, and violence, is self-controlled, and free from possessiveness.

The essence of the Shramana's life is described as one of austerity, renunciation, self-control, and enduring hardships for their own spiritual liberation and for the upliftment of society through spirituality and morality. The word "Shramana" itself is broken down: 'Shr' signifies diligence, equanimity, and worship; 'Ma' represents control of the mind, absence of possessiveness, and contemplation; and 'Na' symbolizes the respect for the five Parmeshthis and the pursuit of detachment.

The text quotes Chanakya saying that seeing Sadhus (Shramanas) is virtuous, as they are themselves like sacred pilgrimage sites, offering immediate spiritual rewards. The divine nature of a saint's heart is described as being more compassionate than butter, melting not from self-affliction but from the suffering of others. Acharya Samantabhadra praises the Shramana who is knowledgeable, meditative, and ascetic.

Defining Shravaka:

Following the definition of a Shramana, the text defines a Shravaka by analyzing the word:

'Shr' denotes faith and devotion.
'A' signifies non-violence and non-possession.
'Va' represents discernment and practical skills.
'Ka' denotes skillful action and efforts for karmic purification.

A householder possessing these qualities is qualified to be a Shravaka. Poet Daulatramji states that a Shravaka, even while living in a household, should have a sense of detachment and a constant yearning to be free from worldly entanglements, which leads to the shedding of karmas and the attainment of right faith. A home where there is such detachment is considered a "tapo-van" (place of austerity).

A Shravaka is defined as one who listens attentively and with concentration to the teachings of the Vitaraga (Jinas), discerns what is to be rejected, known, and embraced, and then practices it. The term 'Avaka' implies embracing and internalizing these teachings.

The text lists six fruits that make a human birth as a Shravaka meaningful:

Worship of Jinendra (Jinas).
Service and devotion to spiritual guides (Gurus).
Compassion and kindness towards all beings.
Giving generously to deserving recipients.
Appreciation and admiration for virtues.
Enthusiasm for listening to scriptures (Agamas).

An ideal Shravaka is described as discerning, steadfast in their faith like a mountain, vast-hearted in their devotion to the Jain path, patient like the earth, loving towards all beings, cautious against ignorance and delusion, disciplined in controlling their senses, striving to quell desires and aversions, self-critical, and avoiding criticism of others. They are also described as practicing simplicity, kindness, and forbearance, accepting hardships with a smile, and being truthful and straightforward.

The Interpersonal Relationship:

The core of the article lies in the relationship between Shramanas and Shravakas. This is primarily a Guru-Shishya (teacher-disciple) relationship. The text emphasizes that devotion to the Guru is the ultimate remedy for all ailments. While God is perceived indirectly, the Guru is directly present and imparts knowledge. The adage "Without a Guru, even the Supreme Being cannot be known" is cited. Disciples must always follow the Guru's command.

Key Principles for Shravakas:

Vinaya (Humility and Respect): This is paramount. Just as a pot must be lowered into water to be filled, a disciple must be humble to receive knowledge from the Guru. A Shravaka must value knowledge over their ego and be ready to surrender everything at the Guru's feet.
Viveka (Discernment): Knowing what is appropriate and inappropriate, what to accept and what to reject. Decisions should be made with discernment, not just emotion. Discernment makes qualities appear beautiful and leads to appropriate conduct. Behavior that causes fear, doubt, shame, or regret should be avoided towards everyone, especially the Guru.
Dedication and Submission: A Shravaka should be eager to obey, treating the Guru's wishes as their own. They should be ready to sacrifice their "self" to the Guru.
Avoid Worldly Demands: Shravakas should not ask the Guru for fulfillment of worldly desires or blessings. The domain of Shramanas is detachment, not worldly gains. Instead of complaining, Shravakas should surrender to the Guru's feet.
Cooperation in Spiritual Growth: The Guru's role is to cut away the Shravaka's attachments, aversions, desires, and ego to reveal their pure self, like carving a beautiful idol from a stone. This requires the Shravaka to endure the "hammer blows" of Guru's knowledge and the "chisel" of faith with character strength.

Qualities of Gurus (Shramanas):

Self-Knowledge: True Gurus possess self-knowledge.
Compassion: They think of the welfare of all beings, not just themselves.
Guidance: Their knowledge is for illuminating the lives of disciples, not for cursing.
Patience and Endurance: They are tolerant like the earth, unwavering like a mountain, and gentle like the moon.
Illuminators: Like a lamp, they illuminate themselves and others.
Maturity: They are detached from worldly desires.

Reciprocal Behavior and Important Considerations:

Not Always Gentle: The interaction isn't always soft. Sometimes, Gurus may need to admonish disciples for their own good, as exemplified by the stories of Mahasati Chandanbala and Mahasati Mrigavati, or the admonishment of Koodaguru, which led to Kevalgyana. Even a single word from a Guru can guide a disciple towards liberation.
Disciples from Families of Ascetics: Those whose family members have become monks/nuns should not interact with them in private or discuss domestic issues, as this can rekindle attachment. Service should be offered in the presence of other ascetics.
Responsibility of Shravakas: Shravakas are like parents to Shramanas and Mahasatis. They must ensure the well-being of ascetics, including providing alms, medicine during illness, and proper care, without disrupting their ascetic practices. They must provide pure water and faultless alms, never half-cooked food.
Safety and Security: In the current era, Shramanas and Mahasatis are vulnerable. Shravakas have a duty to ensure their safety during travel, arrange for their lodging, and provide information about their routes and needs.
No Regret in Giving: Shravakas should not feel regret or refuse to give to ascetics of any sect. Denying them entry or essential items is considered a grave sin.
Guidance and Support: Shravakas should help ascetics find appropriate medical care if they are ill.

Concluding Insights from Chandravedhyak Prakirnak:

The text cites several verses from the "Chandravedhyak Prakirnak" which highlight the qualities of Gurus and disciples and their mutual conduct:

A disciple who humbly accepts knowledge gains trust, authenticity, and fame.
Humility is difficult to acquire, but knowledge is easy for a humble disciple.
True knowledge-imparting Acharyas are rare, as are ascetics free from the four kashayas (anger, ego, deceit, greed) and their disciples.
Acharyas are praised for their forbearance, steadfastness, and gentleness.
Acharyas, like lamps, illuminate themselves and others.
Disciples who are tolerant and content are praised.
A disciple must tolerate even harsh words from the Guru, just as a wife tolerates her husband's harsh words, if they seek the path of liberation.
Humility is the door to liberation; never abandon it.
One who conquers the un-virtuous with virtue, the un-disciplined with discipline, and sin with righteousness attains victory in all three worlds.
Humility is knowledge, and knowledge is humility. One attains liberation through humility, and understands humility through knowledge.

The author concludes by reiterating that true spiritual knowledge that leads to self-realization is impossible without a Guru. The Guru is the physician for the disease of self-delusion, and following the Guru's commands is the prescribed medicine. A Shravaka who lives in the Guru's heart is truly blessed, and a Guru whose heart resides in the disciple is even more fortunate. The core of this relationship is built on humility, discernment, and unwavering devotion, ultimately guiding the Shravaka on the path to self-realization and liberation.