Shramanvarg Me Anushasanhinta Par Niyantran - Book Summary

Here's a comprehensive summary of the Jain text "Shramanvarg me Anushasanhinta par Niyantran" by Saubhagyamuni:

This article, from the "Jinavani" publication, discusses the issue of indiscipline within the Shraman (monastic) community and the measures to control it. Authored by Shraman Sangh Mahamantri Shri Saubhagyamuni Ji 'Kumud', the text emphasizes the fundamental importance of discipline in Jain monastic life, drawing upon scriptural teachings and the principles established by Lord Mahavir.

The article begins by highlighting that while the Shraman community is the primary foundation of Jainism, even among Shravaks (lay followers) and Shramanis (nuns), indiscipline can be observed. It reiterates that the "Dashavidh Samachari" (ten types of disciplinary practices), such as "Avassahi" (seeking permission before leaving and reporting upon return), are the fundamental principles for maintaining discipline.

Core Principles of Discipline:

"Aanae Dharmo" (Religion is by Command): This foundational principle emphasizes that dharma is realized through following the commands of the Guru and the Tirthankar Paramatmas. This is applicable to all aspects of life.
The Role of the Guru: The Guru serves as an ideal and guide for the Shraman on the arduous path of spiritual self-realization. The efficacy of the Guru's guidance is dependent on the disciple's adherence to discipline. While the ultimate goal is spiritual liberation, discipline in daily life is also crucial as it supports the ultimate spiritual pursuit.
"Gachchhatah Skhalanam" (A Moving Person Can Stumble): It's acknowledged that even a practicing ascetic can make mistakes. In such situations, the Guru's guidance is essential for the disciple to recognize their faults, purify themselves according to the Guru's instructions, and return to the right path.

The Ten Types of Disciplinary Practices (Dashavidh Samachari):

The article details the ten specific disciplinary practices that are vital for monastic life, especially in areas where a lapse in discipline is most likely:

Avassahi (Permission to Leave and Report Return): Seeking permission from the Guru before leaving the monastic dwelling (Upashray/Sthanak) and informing the Guru upon return. This prevents arbitrary and undisciplined movement.
Nissahi (Seeking Permission to Stay): Similar to Avassahi, this likely pertains to seeking permission for extended stays or specific activities.
Aapuchhana (Asking): Making decisions after consulting the Guru.
Padipuchhana (Re-asking/Clarifying): Clarifying any doubts or uncertainties by asking the Guru repeatedly if necessary. This prevents misinterpretations and potential conflicts.
Chhandana (Understanding Inner Feelings): A psychological practice where a capable disciple understands the Guru's unspoken feelings and acts accordingly, setting aside personal whims.
Ichhakara (Expressing Desire for Guru's Wish): Humble submission where the disciple asks for the Guru's wishes, implying that their own desires are secondary.
Michhakara (Seeking Forgiveness/Confession): A practice of humility and self-purification. It involves admitting and rectifying any lapses in daily conduct, such as diet or behavior, before the Guru. This is crucial for maintaining the purity of the Shraman dharma.
Tahakara (Acceptance): Fully internalizing and adhering to the Guru's commands and scriptural directives in the practice of Shraman dharma.
Abbhutthana (Respectful Greeting/Rising): Demonstrating respect for the Guru or senior monks/nuns by rising when they approach, going forward to welcome them, and accompanying them for a few steps when they depart, remaining bowed as long as they are in sight. This reflects the paramount importance of "Vinaya" (humility and respect), which is considered the root of dharma.
Uvasampaya (Living Under Protection/Guidance): This involves living in close proximity and under the protection and guidance of the Guru, both physically and spiritually. Similar to a lion cub near its parent, the disciple is shielded from worldly distractions and dangers under the Guru's tutelage.

Causes of Indiscipline:

The article then delves into the reasons for the decline in discipline within the monastic community:

Ineligible Initiation (Ayogya Diksha): Initiating individuals without true, profound detachment or adequate understanding of monastic life, its principles, and discipline. A sincere desire for liberation and a basic understanding of monastic conduct should precede initiation.
Lack of Knowledge (Jnana-bhav): The decline in the study of scriptures (Dwadasangi). Without proper scriptural knowledge, new ascetics cannot fully grasp the profound essence and subtle nuances of the monastic way of life. While broader studies for propagating the faith are important, they should be undertaken after mastering scriptural knowledge.
Karmic Dispositions (Karma Vipakoday): Even qualified ascetics can sometimes falter due to the influence of past karmas. The Guru should guide such individuals with proper counsel and suggest practices that help in the shedding of such karmas.
Negligence of Senior Monastics (Ratnadhiyon ka Pramad): The conduct of senior monks and nuns (Acharyas, Gurus, etc.) significantly influences their disciples. If their behavior deviates from scriptural injunctions or established traditions, it breeds indiscipline among the younger generation. Senior monastics should be exemplary, clear in their teachings, and firmly rooted in scriptural principles to command respect and maintain order. Any necessary changes in traditional practices should be discussed openly with the monastic community and key lay supporters, rather than being unilaterally decided by a few.

The Need for Discipline Training:

Finally, the article stresses the importance of providing regular discipline training to new monks and nuns. This training should encompass the utility and benefits of discipline, highlighting how it leads to spiritual growth and success. By internalizing the importance of discipline, ascetics themselves become instruments of maintaining order and harmony within the Sangha (monastic community) and society. The article concludes by stating that Acharyas and senior monastics should consistently serve as role models of discipline, fostering a disciplined environment throughout the entire monastic order.