Vartaman Yug Me Shraman - Book Summary

This Jain text, "Vartaman Yug me Shraman" by Upadhyay Muni Shri Vidyanandji, discusses the relevance and challenges of Jainism in the current era, with a particular focus on the role of Shramans (ascetics) and the importance of integrated practice.

Here's a summary of the key points from the provided pages:

Page 1:

Ujjwal Shraman Parampara (Bright Ascetic Tradition): The text begins by highlighting the noble tradition of Shramans, exemplified by the phrase "Khamami Samvajjivan, Sabbe jiva khamantu me" (I forgive all living beings, may all living beings forgive me). This tradition has enriched human life for ages through chastity, restraint, penance, purity, and the transformation of these into righteous conduct.
Shraman Contribution to Humanity: Shraman culture has provided humanity with concepts like "Parigrah Pariman" (limits on possessions), emphasizing that even the body is a possession, questioning where the scope for accumulation lies. It has fostered the understanding of humans as humans and spread the message of universal, non-violent welfare.
Resilience of Jainism: Despite facing severe adversies and challenges over time, Jainism stands firm and is dedicated to overcoming the flaws of the present era.
Shraman Culture's Role in Times of Conflict: In a world where different races and castes are in conflict and boundaries are being transgressed, the Shraman tradition offers a path. It provides the "Bhakti Marg" (path of devotion), the "Ratna Sopan" (jeweled steps) to liberation, and the message of universal brotherhood and forgiveness through the Jinavani (teachings of the Tirthankaras). Under its shelter, humanity has built a non-violent society and freed itself from addictions. It has guided people towards vows and liberation from the servitude of the senses, leading them to the path of ideals and ultimately to Kevala Jnana (omniscience).

Page 2:

Challenges to Jainism Today: The text laments that "vices are being deliberately introduced into this faultless culture." The author points out that in the past, the Chaturmas (the fourfold community: monks, nuns, laymen, and laywomen) worked together to uphold Dharma. However, today, they have become separated and are unable to propel the "Maharath" (great chariot of Dharma).
Interdependence of Dharma and the Religious: The text asserts the inseparable connection between Dharma and the follower of Dharma, stating, "Na dharmo dharmikena vina" (Dharma is not without the religious practitioner).
The Three Jewels of Moksha (Liberation): The path to liberation is described as "Samyak Darshan-Jnana-Charitrani Moksha Margah" (Right Faith, Right Knowledge, and Right Conduct are the path to liberation). The term "Moksha Marg" is singular, while the components are plural, indicating they are all essential means to the same end.
Fragmented Practice: The author criticizes the fragmented approach to these three jewels. Some followers focus only on one aspect, failing to grasp the completeness of "Samyakva" (Right Faith). The learned class possesses "Samyaktva-parichchhinna Jnana" (knowledge limited by Right Faith), while lay followers are content with "Samyak Darshan" (Right Faith), and ascetics believe their asceticism is fulfilled by "Charitra" (Right Conduct) alone.
Analogy of the Necklace: This fragmented approach is likened to breaking a necklace of jewels. Each individual jewel is valuable, but when separated, they lose the essence of the complete necklace. Similarly, those who divide the three jewels of the path to liberation are likened to the "blind men and the elephant" analogy, each grasping a part and claiming it to be the whole truth.
Consequences of Emotional Disunity: This separation and misappropriation of the three jewels has led to the decline of society. One group may have the means to stop the influx of karma but lacks the means to shed it, while another may only focus on shedding karma without stopping its inflow. This results in discord and laxity, weakening the society's organizational strength. The analogy of a rope made of grass is used: individual blades of grass are weak, but woven together, they can bind an elephant. Similarly, the combined practice of Right Faith, Knowledge, and Conduct, achieved through the emotional unity of the Chaturmas, is essential for attaining the supreme goal.

Page 3:

The Importance of Unity and Mutual Support: The text emphasizes that emotional unity is crucial. If there is laxity in conduct, it should be addressed through the principle of "Parasparopagraha" (mutual support) rather than blaming each other. Just as a body part works for the well-being of the entire body, all members of the Chaturmas should support each other.
The Story of the Two-Headed Animal: An illustrative story of an animal with one stomach but two mouths is recounted. When the mouths quarreled, one ate poison, leading to the death of the entire animal. This highlights how internal discord leads to self-destruction.
Overcoming Laxity: The author suggests that if laxity has entered the Chaturmas, it is best to resolve it through mutual support, rather than resorting to fault-finding.
Misuse of Worldly Desires (Lokaitrana): The text criticizes the modern practice of printing photographs of wealthy donors and even ascetics in religious books. This is seen as a manifestation of "Lokaitrana" (desire for worldly fame and recognition) mixed with the desire to propagate Dharma. True religious giving should be secret.
The Rise of Idol Worship: The author notes a trend of increasing idol worship. While in the past, ascetics who wrote religious texts kept themselves in the background, their sandals were sometimes revered out of devotion. However, today, even in the Fifth Era (Pancham Kal), there is a growing trend towards creating and venerating statues of ascetics, even by those who acknowledge the body as a possession. This is seen as a departure from the past traditions, where veneration was primarily for the sandals of great Acharyas like Bhadrabahu and Kundakunda, not their statues.

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The Real Need of the Hour: The text argues that instead of creating new statues, the Jain community, which already possesses a vast number of idols, should focus on the maintenance and worship of the existing idols in temples and places of worship.
Focus on Followers and Study: The author stresses the need to increase the number of devoted followers and scholars rather than focusing on the quantity of idols and scriptures.
Integration of Dharma into Daily Life: The text emphasizes that true devotion lies in following the principles of Ahimsa (non-violence) and Kshama (forgiveness) daily, as well as observing vows. Until the philosophical meaning of Dharma is deeply understood, it will not become an integral part of life.
The Inseparable Nature of Dharma and its Manifestations: The analogy of fire and its heat is used to illustrate that Dharma and its expressions (like idols) are inseparable. Just as fire cannot be separated from its heat, Dharma cannot be separated from its practices and manifestations.
Importance of Inner Vision: The final sentence encourages the reader to remember the importance of protecting the "Bhavachakshu" (inner eye or spiritual vision) for safeguarding the true essence of faith.

In essence, "Vartaman Yug me Shraman" is a call to action for the Jain community to return to the core principles of integrated practice, unity, mutual support, and genuine devotion, while critically examining the modern trends that may dilute the true essence of Jainism. It emphasizes that the path to liberation requires a holistic approach to Right Faith, Right Knowledge, and Right Conduct, fostered by the harmonious functioning of the entire Jain community.