Shravak Dharm

Here's a comprehensive summary of the Jain text "Shravak Dharm" by Indra Chandra Shastri, based on the provided pages:

Core Goal of Jain Sadhana:

The fundamental aim of Jain spiritual practice is not the acquisition of external objects, but the revelation of the soul's pure, inherent nature, which is obscured by external influences. Achieving this pure state leads to becoming a परमात्मा (Paramatma) or divine soul. The path to this ultimate goal involves progressively shedding vices.

The Role of the Shravak (Householder):

The Jain Sangha (community) includes both renunciates (Munis) and householders (Shravaks). This distinction is necessary due to the differing levels of spiritual practice. While ascetics follow strict vows (Mahavratas), householders follow limited vows (Anuvratas) and a path of "Sanyamasanyam" or "Desavirati" (partial renunciation/restraint).

The Jain tradition values internal spiritual growth, even suggesting the renunciation of external pleasures if they hinder spiritual progress. However, it also recognizes a middle path where spiritual development harmonizes with worldly life.

Distinction from Buddhism:

Unlike the Buddhist tradition, which primarily includes monks, the Jain Sangha accommodates both ascetics and householders. Jain ascetics adhere to extremely rigorous practices, far stricter than Buddhist monks. While the ascetic's role is to ignite the spiritual flame through penance and renunciation, the Shravak's role is to support the Sangha and manage external worldly affairs.

Meaning of "Shravak":

The term "Shravak" has two primary interpretations in Jain literature:

1. Derived from the root "Shruti" (to hear): A Shravak is one who listens to scriptures and strives to practice accordingly. Historically, the direct study of scriptures by Shravaks might not have been as prevalent as the role of ascetics in studying and teaching.
2. Derived from the root "Shrapaka" (to cook): This interpretation contrasts with ascetics who subsist on alms without cooking. A Shravak is one who cooks for sustenance, implying engagement in worldly activities.

The Twelve Vows (Vratas) of a Shravak:

The Shravak's spiritual journey is guided by twelve vows, preceded by the vow of Right Faith (Sammyaktva-Vrat). These vows are categorized as follows:

• Five Anuvratas (Minor Vows) or Sheelavratas (Vows of Character): These are the foundational ethical principles, essentially the same as the vows of ascetics but practiced in a limited capacity. They are:

  1. Ahimsa (Non-violence): The core of Jainism, encompassing both external non-harming and internal non-malice.
  2. Satya (Truthfulness): Speaking the truth in its real form, without distortion or malicious intent.
  3. Asteya (Non-stealing): Abstaining from taking what is not given, including fraud and dishonesty in transactions.
  4. Brahmacharya (Celibacy/Chastity): Restricting sexual indulgence to one's own spouse.
  5. Aparigraha (Non-possession/Non-attachment): Limiting the accumulation of wealth and possessions.

• Seven Shiksha Vratas (Training Vows): These vows further discipline the Shravak's life, bringing order and refinement. They are divided into:

  • Three Gunavratas (Merit Vows): These regulate external activities. 6. Dig-Pariman Vrata (Directional Restraint): Limiting one's movement and activities within defined geographical boundaries to prevent unintentional harm. 7. Upabhoga-Paribhoga Pariman Vrata (Consumption and Use Restraint): Limiting the use of consumables (food, drink, clothes, etc.) and objects to prevent indulgence and waste. 8. Anarthadanda Viraman Vrata (Abstinence from Useless Harm): Avoiding activities that cause harm without any beneficial purpose, such as harmful thoughts, carelessness, aiding others in harmful acts, or encouraging wrongdoing.
  • Four Shiksha Vratas (Further Training Vows): These focus on internal purification and devotional practices. 9. Samayika Vrata (Equanimity Practice): Practicing equanimity for a specific period daily, reflecting on the equality of all beings. 10. Desavakasika Vrata (Temporary Restriction): Observing specific restrictions on food, activities, or possessions for a defined period. 11. Paushadha Upavasa Vrata (Religious Observance and Fasting): Observing a day and night fast on auspicious days, staying in a religious place, and abstaining from worldly pleasures. 12. Atithi Samvibhaga Vrata (Charity to the Virtuous): Offering food and essentials to ascetics (considered "Atithi" in Jainism).

• Sanlekhana Vrata (Intentional Fasting unto Death): The final vow, taken when one's body can no longer support spiritual practice. It involves renouncing food and dying peacefully with complete detachment, not out of weakness or despair, but as a final act of spiritual discipline.

Key Concepts Elaborated:

• Ahimsa: Elaborated as the ultimate principle, involving not harming any living being, externally or internally. The concept of empathy (placing oneself in another's position) is crucial. It also extends to non-violence in thought (Syadvada, respecting others' viewpoints). The text details the "pramattayoga" (actions driven by delusion) leading to violence, including intoxication, sensory indulgence, anger, sleepiness, and gossip. It distinguishes between the strict ahimsa of ascetics and the "sagari" (with exceptions) ahimsa of Shravaks, who may have to exert some control (even with force) over wrongdoers for the well-being of society. Shravaks also engage in activities (like agriculture) that cause minimal harm to stationary beings (Sthavar), a concession not available to ascetics.
• The Four Bhavanas (Meditations) for Maitri (Friendship):
  1. Maitri (Friendship): Wishing well-being for all beings.
  2. Karuna (Compassion): Feeling sympathy for the suffering and striving to alleviate it.
  3. Mudita (Appreciative Joy): Rejoicing in the virtues and good fortune of others, overcoming envy.
  4. Upeksha (Equanimity/Indifference): Maintaining neutrality towards those who act adversely, without harboring ill will.
• Ahimsa and Cowardice: The text clarifies that true ahimsa is not born of cowardice but from strength and love. It requires overcoming anger and finding joy in facing difficulties.
• Syadvada: Presented as the philosophical basis of Jainism, emphasizing the relative nature of truth and the importance of respecting diverse perspectives.
• Vows and their Aticharas (Transgressions): Each vow is further explained with its specific transgressions, which are minor deviations or potential lapses that a Shravak must be aware of and strive to avoid.
• Social Harmony and Exchange: The Shravak's life is based on mutual cooperation and exchange, fulfilling needs without resorting to exploitation or violence.
• The Role of Ascetics (Atithi): Jain tradition holds ascetics, who live blameless lives, in high regard, and offering them charity is a significant virtue.
• Implications for Modern Life: The text touches upon the relevance of these principles in contemporary society, particularly regarding economic inequality, resource management, and societal well-being.

Overall Structure:

The book systematically outlines the path of a householder in Jainism, beginning with the fundamental principles and progressing through the detailed explanation of the twelve vows and their practical implications. It emphasizes the internal development and ethical conduct required for spiritual progress within the framework of a worldly life.