Shravan Jivan Me Apramatatta - Book Summary

Here's a comprehensive summary of the Jain text "Shravan Jivan me Apramatatta" by Premchand Kothari, focusing on the concept of "Apramatatta" (diligence, wakefulness) in the life of a Shraman (ascetic or renunciate):

The article "Shravan Jivan me Apramatatta" (Diligence in the Life of a Shraman) by Premchand Kothari, published in Jinavani on January 10, 2011, is an insightful piece that emphasizes the crucial role of Apramatatta for ascetics and renunciates (Shramans or Shramanis) in their spiritual journey towards liberation (Moksha).

The Core Message: Apramatatta is Essential for Spiritual Progress

The author begins by defining the Shraman as one who has taken vows and leads a life of restraint. While external initiation (dravya diksha) might lead to being called a Shraman, true spiritual attainment, which is the eradication of karma and the achievement of a state of dispassion (Vitraag avastha), can only be accomplished through constant vigilance and diligence (Apramatatta). The text quotes Nishiith Bhashya, stating that all actions of a Shraman are for the sake of restraint (sanyam).

Living with Apramatatta:

Everyday Actions: Every action of a Shraman, from waking up, sitting, eating, speaking, traveling, to sleeping, should be imbued with the fragrance of dispassion. This is only possible if the Shraman practices diligently and cautiously day and night, remaining vigilant.
Freedom from Fear: The article highlights the teaching from Aacharanga Churna: "Appamattassa natthi bhayam, gacchato chithato bhunjamano va" (The diligent one has no fear while walking, standing, or eating). Conversely, the negligent (pramatta) individual is always surrounded by fear, while the diligent (apramatta) one is free from it.
Embracing Circumstances: A spiritual aspirant must engage in mental, verbal, and physical activities with complete caution, ensuring no karmic bondage occurs. It's a mistake to believe that one can practice well only with ideal companions, disciples, gurus, or circumstances. A skilled practitioner understands that their current circumstances, whatever they may be, were created by their past actions and are opportunities for their spiritual growth. They view every situation as an integral part of their practice and find utility in it, citing examples like Mahavir and Chandkoushik, Maitarya Angar and the goldsmith, etc.

Defining a True Shraman:

The text offers several definitions of a Shraman from Jain scriptures:

Equanimity towards all beings: One who maintains an equal state of mind towards all living beings is a Shraman.
Knowledgeable and restrained: One who diligently practices restraint with knowledge is a true Shraman.
Unattached and balanced: A Shraman is one who is detached from worldly affairs, unattached to the celestial realms, balanced in their diet and conduct, and free from passions.
Mental Equanimity: One whose mind remains steady in all situations, whether favorable or unfavorable, is a Shraman.
Essence of Renunciation is Peace: The core of a Shraman's life is peace, tranquility, detachment, and equanimity.

The Journey to Liberation:

The Role of Apramatatta: Even if a Shraman remains vigilant for a short period, any lapse into negligence should be followed by immediate re-awakening and diligence. If one hasn't bound lifespan in this life, they can attain liberation within a maximum of 15 rebirths by remaining diligent in the "pramatta samyat" stage. While full dispassion might not be achieved, the experience of dispassion is possible.
Beware of Attachment: The article warns against Shramans who become entangled in material attractions, possessiveness ("tere mere" – yours and mine), social activities, or sectarian disputes. Their situation is likened to a washerman's dog, who neither belongs to the home nor the washing place. Such individuals deceive themselves and the community, wasting their precious life.
The Importance of Continuous Practice: A devoted student studies diligently and excels in exams. Similarly, ascetics must engage in self-reflection, study, and meditation with complete dedication. This continuous practice ensures a good rebirth or liberation upon death. Waiting until the last moment to improve one's life is a grave error, as only consistent practice leads to a peaceful end.
Example of Acharya Hastimal Ji Maharaj: The author cites the example of Acharya Hastimal Ji Maharaj, who, despite physical pain in his final days, bore it with equanimity, displayed detachment, and attained a peaceful death. His example underscores that such spiritual mastery is the result of a lifetime of dedicated practice.

Self-Inspection for Spiritual Growth:

The article provides crucial criteria for self-assessment to gauge spiritual development:

Diminishing Attraction to External Objects: Is the attraction to worldly things decreasing? If not, reflect on their impermanence.
Increasing Equanimity and Peace: Is equanimity and inner peace growing in favorable and unfavorable situations?
Stress Management: Are you experiencing stress? If so, use self-study and meditation to overcome it.
Growing Inner Happiness: Is personal happiness increasing day by day? (The scriptures compare the happiness of a monk to that of the gods).
Avoiding Judgment: Are you developing hatred or ill-will towards others' faults? Instead, learn from them and ensure those faults don't creep into your own life. Forgive their shortcomings.
Self-Awareness of Faults: Does your own small fault seem monumental? Are you avoiding repeating it?
Humility and Appreciation: Does your greatest quality seem insignificant, like a blade of grass? Do you appreciate others' small qualities and aspire to emulate them?
Meaningful Reflection: Are your morning and evening reflections truly engaging, or just superficial words?

The Twelve Metaphors for a Shraman's Life:

The Anuyogdwar Sutra compares a Shraman to twelve entities, illustrating their characteristics:

Snake: Lives in others' homes, not creating its own – indicating detachment from possessions.
Mountain: Unmoved by wind – maintaining equanimity amidst hardships (parishaha).
Fire: Never satisfied with fuel – continuously seeking knowledge and practicing austerities.
Ocean: Boundless and within limits – adhering to the boundaries set by the Tirthankaras and observing ten virtues.
Sky: Existing without support – living independently, without relying on householders or the Sangha.
Tree: Endures heat and cold, provides shade – tolerating hardships and offering solace to others through spiritual discourse.
Bee: Takes minimal nectar, doesn't harm the flower – taking minimal sustenance from householders without causing inconvenience.
Deer (fleeing a lion): Fears and avoids places of sin.
Earth: Tolerates all suffering equally – being a source of support and offering impartial guidance, forgiveness, and detachment to all, irrespective of their behavior.
Lotus: Grows in mud but remains untouched by water – remaining detached from sensual pleasures, despite originating from them.
Sun: Dispels darkness with light – spreading the light of knowledge to eradicate ignorance and guide others towards the Vitraag path.
Wind: Blows freely in all directions – being unhindered and traveling freely to preach Dharma and benefit beings, not staying in one place unnecessarily.

A Plea to Shravak and Shravikas:

The author concludes with a heartfelt plea to lay followers (Shravak and Shravikas) to also strive to live exemplary lives, embodying the virtues of the ancient lay followers. While they should observe their twelve vows and fourteen rules, they should also partially practice the ten virtues, five carefulness, three restraints, and ten disciplines of the ascetics. The author emphasizes that true welfare comes from superior practice, and one's conduct has a profound impact on others.

Conclusion and Apology:

The author expresses humility in writing this article as a layperson addressing ascetics. He apologizes for any disrespect or deviation from scriptural teachings and hopes that ascetics will continue to progress in their pure and transparent practices.