Upadhyaya Pad Swarup Aur Darshan

Here is a comprehensive summary in English of the provided Jain text, "Upadhyaya Pad Swarup aur Darshan" by Rameshmuni:

This text, "Upadhyaya Pad Swarup aur Darshan" (The Nature and Philosophy of the Upadhyaya Position), authored by Rameshmuni and published as part of the Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf, delves into the significance and responsibilities of the Upadhyaya in the Jain monastic tradition.

Introduction to Indian Cultures and Shraman Culture: The author begins by acknowledging India as a land where numerous cultures have originated and flourished. He highlights two primary ancient and original cultures: the Shraman culture and the Brahmin culture. While these two share similarities, they also exhibit differences, yet are considered to be in proximity to each other. The Shraman culture, particularly influenced by Jainism and Buddhism, is described as a "culture of life" with universal equanimity. Jainism and Buddhism, through their profound contemplation, have nourished this culture, which is characterized by the equality of conduct and thought, thus preserving the dignity of the distant past.

Foundations of Jain Shraman Culture: Jain Shraman culture is rooted in the practical and noble outlook of Ahimsa (non-violence), Aparigraha (non-possession), and Anekant (non-absolutism). It serves as a beacon, illuminating not only Indian life but the entire world's philosophy of life. Its intellectual generosity consistently rejects one-sided viewpoints. Jain culture emphasizes collective understanding over individual notions and actively works to eradicate narrow perspectives.

The Meaning and Significance of 'Shraman': The term 'Shraman' in Jain literature has various interpretations, stemming from the word 'Shram' which signifies effort and encompassing meanings like effort, equanimity, pacification, and beauty. A 'Shraman' is one who strives for liberation. The Shraman Sangh of Lord Mahavir was vast, distinguished by its unparalleled features in discipline, organization, and management. Lord Mahavir's nine Ganas (groups of monks) were established primarily on the basis of the recitation of Agamic literature and the arrangement of religious practices. The Ganadharas (chief disciples) were responsible for the teaching and supervision of the Shramans within these Ganas. Monks living together were integrated into one Gana, sharing in study and other arrangements with unity and fellowship.

The Hierarchical Structure of the Jain Sangha: The Jain tradition recognizes the Ganadhara as a glorious position. However, in terms of Sangha management, a beautiful system of positions like Acharya, Upadhyaya, Pravartak, Sthavir, Gani, Ganavachhedak, and Ganadhara was established. This structure exemplifies the all-round development, protection, and enhancement of the Sangha in that era.

The Central Focus: The Upadhyaya Position: The primary objective of this essay is to discuss and contemplate the Upadhyaya position. The text states that valuable references to the Upadhyaya position are found in Jain Agamas and subsequent literature, clearly indicating its esteemed status within the Jain tradition.

The Harmony of Knowledge and Action: Jain philosophy is based on the synchronized pursuit of knowledge and action. Both are essential aspects of a Jain Shraman's life. A Jain practitioner immerses themselves in the worship of knowledge, believing that actions performed with knowledge lead to unparalleled spiritual purity. Just as knowledge-informed action possesses dignity, implemented knowledge finds its true meaning. A practitioner whose life lacks the sacred confluence of knowledge and action cannot achieve spiritual luminescence. In essence, a Shraman who balances both knowledge and action on the path of practice will be more successful in achieving their goal.

The Role of the Upadhyaya: In the Jain Shraman Sangha, the Upadhyaya is the second highest position after the Acharya, and this position is directly associated with study. The Upadhyaya is 'Shruta-pradhana' (primacy of scripture) or 'Sutra-pradhana' (primacy of sutras). While spiritual practice is an integral part of a practitioner's life, the primary duty of the Upadhyaya is to impart scriptural lessons (Sutra-vachana) to the Shramans. Key characteristics of an Upadhyaya include extensive and deep study of Agamic literature, sharp intellect, and profound scholarship.

The Function of the Upadhyaya: The straightforward meaning of Upadhyaya is to perform the task of scriptural recitation. Various learned Acharyas have contemplated the meaning of this term:

• Those to whom monks go for study are called Upadhyayas.
• Upadhyayas are those who, having themselves become proficient in the practice of the Ratnatraya (three jewels: right faith, right knowledge, right conduct), teach the Jinagamas to others.
• One whose proximity is sought for the reading and study of scriptures is called an Upadhyaya.
• Acharya Shilanka calls the Upadhyaya a "teacher."

Etymology of the Term 'Upadhyaya': The etymology of the word 'Upadhyaya' is beautifully explained: 'U' signifies "with application" or "with focus." 'V' signifies "to be absorbed in contemplation." Thus, 'Ujjha' (Upadhyaya) are those who always engage in focused contemplation while delving into the ocean of scripture.

The Esteem and Responsibilities of the Upadhyaya: The text emphasizes that the Upadhyaya holds a position of equal importance and reverence as the Acharya in the Jain Shraman Sangha. Although the Upadhyaya position follows the Acharya, its dignity is not lesser in any way. The Sthananga Sutra mentions five special attributes for both Acharyas and Upadhyayas. The same respect and honor accorded to an Acharya are also given to an Upadhyaya. For instance, the text notes that just as Acharyas' feet are purified upon entering an Upashray (monastic dwelling), so too are the feet of Upadhyayas. The Sthananga Sutra also describes seven "collection places" for Acharyas and Upadhyayas, indicating that both are responsible for enforcing discipline, retaining knowledge, and initiating practices within the Sangha. While Acharyas focus on maintaining discipline, Upadhyayas lead the Shraman Sangha in the direction of knowledge and science, their main task being to let the "great Ganga of scriptural knowledge flow" within the Sangha.

Distinction between Acharya and Upadhyaya in Knowledge Dissemination: Jain Agamas describe the eightfold wealth of the Acharya, who provides the interpretative recitation (artha-vachana) of the Agamas. While Acharyas explain the profound mysteries of the Agamas to their disciples, the task of sutra-vachana (recitation of the sutras) is performed by the Upadhyaya. This highlights the Upadhyaya's crucial role in maintaining the purity and clarity of sutra pronunciation. The Anuyogadvara Sutra lists various defects in sutra recitation and emphasizes the protection of Agamic texts from these flaws, describing the qualities of a good reciter as educated, controlled, established, measured, etc.

Qualities of a True Upadhyaya: The Upadhyaya's responsibility is to keep the Agamic text pure, stable, and intact. The effort and vigilance required for a Upadhyaya to deliver the sutra-vachana are clearly elucidated. Figuratively, the Upadhyaya is like a vigilant gardener in the garden of the Shraman Sangha, ensuring the purity and growth of the knowledge-filled trees.

Qualifications and Virtues of an Upadhyaya: Jain literature outlines 25 virtues expected of an Upadhyaya. It is imperative for an Upadhyaya to possess these virtues. The text raises the important question of who is qualified to hold such a prestigious position and what their qualifications should be. A rigorous assessment of physical, mental, and educational capabilities is necessary before appointing someone to this role. An unqualified individual occupying this position would diminish the glory of the position and the authority. Therefore, Jain scholars have given serious consideration to the qualifications of an Upadhyaya.

Minimum Qualifications for an Upadhyaya: A Shraman must have been initiated for at least three years, be knowledgeable in the Achara-kalpa (specifically the Acharaanga Sutra and Nishitha Sutra), be disciplined in conduct, and understand both their own and others' philosophical viewpoints. The absence of these minimum qualifications disqualifies an individual from holding the significant position of Upadhyaya.

The Two Systems of 25 Virtues: Furthermore, a Shraman must possess the 25 virtues. There are two systems for enumerating these 25 virtues:

1. First System: 11 Angas (primary scriptures) + 12 Upangas (secondary scriptures) + 1 Karanaguna (conduct virtue) + 1 Charanaguna (practice virtue) = 25. The text lists the names of the eleven Angas and twelve Upangas. Karanaguna refers to the ethical rules followed when circumstances demand, while Charanaguna refers to virtues to be followed daily and at every moment.
2. Second System:
   • Thorough knowledge of the 12 Angas.
   • Possession of Karanaguna.
   • Possession of Charanaguna.
   • Endowed with eight types of influence (prabhavanas).
   • Control over mental faculties (manoyoga).
   • Control over speech (vachanyoga).
   • Control over physical actions (kayayoga).

Conclusion: The preceding discussion clearly illustrates the highly esteemed position and indispensable role of the Upadhyaya in the Jain Shraman tradition. The Upadhyaya keeps the divine lamp of knowledge illuminated within the Sangha, thus advancing the tradition of scriptures.