Shravakopayogi Shramanachar - Book Summary

Here's a comprehensive summary of the Jain text "Shravakopayogi Shramanachar" by Dilip Dhing, based on the provided content:

The article "Shravakopayogi Shramanachar" (Practical Shramanachar for Lay Disciples) by Dr. Dilip Dhing emphasizes that the principles of Shramanachar (the conduct of ascetics) are not only for monks and nuns but also serve as a motivating force for the upliftment of lay disciples (Shravakas and Shravikas). By adopting aspects of asceticism, lay disciples can achieve self-improvement, promote environmental balance, and contribute to the welfare of human society. Dr. Dhing presents an essential code of conduct for lay disciples based on freedom from passions (Kashay-mukti), protection of the six categories of living beings (Shatjivanikay raksha), and abstinence from night eating (Ratribhojan tyag).

Core Tenets of Jainism and their Relevance to Lay Disciples:

The article begins by highlighting the strong ethical framework of Jainism, particularly its Shramanachar, which gives Jain monks and nuns a distinct identity among ascetics worldwide. Lay disciples, called Shramanopasak (worshippers of ascetics), are encouraged to draw inspiration from Shramanachar to strengthen their own Shravakachar (lay conduct) and integrate its principles into their family, social, and professional lives. The five great vows (Mahavratas) form the foundation of Shramanachar, complemented by five Samitis (careful conduct), three Guptis (restraints), twelve types of ascetic discipline, seventeen types of self-control, and guidelines on diet, movement, and daily routines.

The Three Pillars of Lay Conduct:

Freedom from Passions (Kashay-mukti):
- Root Cause of Suffering: The article identifies passions (anger, pride, deceit, and greed – kashays) as the root of worldly problems and the cause of humanity's fall. These passions increase sin and suffering, and their abandonment is crucial for self-benefit.
- Impact of Passions:
  - Anger (Krodh): Destroys peace, relationships, wealth, and dharma. It leads to self-destruction, harming oneself and others. It can cause loss of life, physical disfigurement (blue complexion), mental distress, and social discord. The article lists ten synonyms for anger, including hatred, resentment, envy, unforgiveness, quarreling, and abusive speech. Akrodh (non-anger) leads to prosperity, energy conservation, wisdom, and popularity.
  - Pride (Maan): Manifests as ostentatious display of wealth and is considered a sign of ignorance. It leads to the neglect of societal impact and is detrimental to achieving knowledge, fame, and success. The article lists twelve synonyms for pride, including arrogance, conceit, vanity, self-praise, and looking down on others. Humility (vinaya) is presented as the path to acquiring virtues and achieving goals.
  - Deceit (Maya): Destroys trust and friendship. One act of deceit can negate thousands of truths. In the context of a consumerist society, it is linked to misleading advertisements that create unnecessary competition. Deceit fosters greed and moral decay. The article lists fifteen synonyms for deceit, including trickery, flattery, conspiracy, and misrepresentation. A sincere and deceit-free life brings happiness, fortune, and lasting friendships.
  - Greed (Lobh): While profit is a motivator in economics, greed is a destructive force. It bypasses the purity of means and leads to corruption, disputes, violence, and war. Greed and desire have caused irreparable damage to the environment and culture. Nirlobhta (non-greed) is essential for global welfare and peace. Contentment (santosh) is the antidote to greed, and the vow of limiting desires (Ichha-pariman Vrat) is prescribed for householders. The article lists sixteen forms of greed, including desire, attachment, craving, covetousness, and lust for sensual pleasures.
- Benefits of Kashay-mukti: A person free from passions develops themselves and contributes to the progress of their family, society, and business. It facilitates right speech (Vachan-samiti) and control over speech (Vachan-gupti). Freedom from passions is essential for becoming a successful householder and is linked to universal well-being, global brotherhood, prosperity, and happiness.
Protection of the Six Categories of Living Beings (Shatjivanikay Raksha):
- Foundation in Soul (Atmavada): Jain philosophy emphasizes the soul (atma) as the bedrock of religion and philosophy, asserting its singularity in substance and independence in existence. Jainism's concept of the soul is presented as scientific and rational, with a long-standing tradition dating back to Lord Parshvanath.
- Principle of Object Independence (Vastu-swatantrya): This principle has benefited humanity by offering solutions to complex issues in philosophy, spirituality, society, and science. It dispels superstitions and highlights the importance of knowledge, science, non-violence, and self-effort. It also offers the principle of upadan (material cause) and nimitta (instrumental cause) for problem-solving. The article contrasts this with purely materialistic approaches that often create new problems.
- Non-violence (Ahimsa) as the Basis: The principle of non-violence is founded on the strong base of belief in the soul. Jain scriptures offer a subtle and comprehensive definition of ahimsa.
- Classification of Living Beings: Jainism classifies living beings into two main categories: Sthavara (immobile) and Trasa (mobile).
  - Sthavara Beings: Lay disciples cannot fully abstain from harming immobile beings. However, they are advised to avoid activities involving "great expenditure" (mahārambha), which cause significant harm to these beings. The five types of Sthavara beings are:
    - Earth (Prithvi): Involves harm to earth-bodied beings. This includes agricultural soil, gemstones, etc. Pollution of the earth has adversely affected many mobile beings and vegetation.
    - Water (Jal): Involves harm to water-bodied beings. The article highlights water scarcity and pollution, emphasizing the need for water conservation and responsible usage.
    - Vegetation (Vanaspati): Involves harm to plant-bodied beings. The destruction of forests and plants leads to a biodiversity crisis and threatens the existence of species dependent on them.
    - Fire (Agni): Involves harm to fire-bodied beings. The article stresses the importance of restrained use of fire, especially in environmental protection, and mentions the "Save Electricity" initiative.
    - Air (Vayu): Involves harm to air-bodied beings. Pollution control measures like planting trees, protecting plateaus, and reducing reliance on private vehicles are crucial.
  - Trasa Beings: These are beings with the capacity for movement. They are further classified into:
    - Two-sensed beings (Dvi-indriya): Possess body and taste (e.g., worms, snails).
    - Three-sensed beings (Tri-indriya): Possess body, taste, and smell (e.g., ants, termites).
    - Four-sensed beings (Chatur-indriya): Possess body, taste, smell, and sight (e.g., flies, mosquitoes).
    - Five-sensed beings (Panch-indriya): Possess all five senses (sight, sound, smell, taste, touch). These include humans and animals.
- Interdependence and Consequences: All beings, mobile and immobile, are interdependent. Harm to one impacts the whole. Environmental issues like sound, air, water, and land pollution stem from the extensive harm to immobile beings. The breakdown of the connection between humans and the elements of nature (water, air, land, plants) leads to ecological imbalance. Lord Mahavir's advice on carefulness (yatna) and discretion in all activities is crucial for protecting subtle beings. The article laments the extinction of numerous species due to increasing violence and warns that unchecked destruction contributes to diseases and natural calamities.
Abstinence from Night Eating (Ratribhojan Nishedh):
- A Unique Teaching: Abstinence from night eating is presented as a unique and invaluable teaching of Lord Mahavir, considered the sixth vow for ascetics. It is mandatory for monks and nuns, who are even prohibited from drinking water at night.
- Unwavering Rule: Unlike other vows, night eating has no exceptions, highlighting its significance. It is integrated into various levels of ascetic practice.
- Connection to Brahmacharya and Well-being: This practice is closely linked to non-violence, health, self-control, morality, and celibacy (brahmacharya). Eating before sunset leads to a lighter stomach and a clearer mind, making celibacy easier. The article notes the strong connection between the sense of taste (rasana) and desire (vasana), and by extension, between night eating and sensual indulgence.
- Spiritual Benefits: Finishing meals before sunset prepares the body for spiritual practices like scripture study, meditation, and remembrance of the Parmeshthis before sleep. This also leads to restful, yogic sleep (Yoga-nidra) and prevents nightmares.
- Enhanced Productivity: Those who practice night eating and yogic sleep experience revitalizing sleep, wake up refreshed, and can engage in morning spiritual practices with renewed vigor. This increases merit and effort, bringing energy and regularity to their daily and life routines.
- Societal Impact and Decline: The practice of night eating abstinence, once a distinct feature of Jain household life, is reportedly declining. The trend is shifting towards collective, ostentatious night feasts in gardens, which promotes wastefulness, unnecessary competition, and does not positively influence lower-middle-class society. Shifting these gatherings to daytime would prevent financial waste, reduce societal pressure, and curb violence against subtle beings and electricity wastage. The article commends Jain householders who continue to uphold the principle by refusing collective night meals, promoting equality and simplicity.
- Health Benefits: Night eating abstinence is also directly linked to health, with Ayurveda also recommending pre-sunset meals. Avoiding night meals helps prevent various diseases and positively impacts an individual's capacity and spiritual practice.

Conclusion:

The article concludes by reiterating the deep connection between Shramanachar and Shravakachar. The life of a Jain ascetic, characterized by labor, self-reliance, tolerance of hardship, restraint, renunciation, forgiveness, compassion, mindfulness, and silence, serves as an ideal and inspiration for lay disciples and humanity as a whole. The disciplined daily and overall life of a Jain ascetic offers valuable lessons for human life and the world at large.