Who is a Jain Shravak: Preface

Once Sahu Shantiprasad Jain requested Gurudev Tulsi, 'In your discourses you mostly discuss about the ethics of a monk which is good to know, but it is not of much benefit to us. More of Grihasth dharmand shraavakaachaar should be discussed with us.' This text (or book) thus focuses on understanding the code of conduct of a layman. Thereafter, the righteousness of a layman was often discussed during the discourses. Reverent Gurudev Tulsi composed a book for laypeople entitled as 'Grihasth ko bhi Adhikaar hai Dharm Karane ka'- A layman also has right to practice religion.

The present work is the most recent work on shraavakaachaar (conduct of a shravak). Its origin is associated with historical event.

Tameva dhammam duviham aaikhai, tam jaha - agaardhammam anagaardhammam cha-^[1]

Bhagawan Mahavira propounded two types of religion - agaardharm (religion for layman) and anagaardharm (religion for monks). Aagardharm is an ideal guideline for householders. He described the code of conduct for householders very lucidly and with absolute clarity. This code of conduct is known as BaarahVrat (12 vows). They are also well-known as shraavakaachaar and shravak dharm. There is a plethora of literature found on this subject within both Shvetambar and Digambar traditions. Uvasagdasao^[2], the seventh Aagam (canonical literature) of dvaadashaangi (12 Aagams), elucidates agaardharm in detail.

In Shvetambar tradition following works are found explaining shraavakaachaar.

R. Williams, in his work Jain Yoga^[3], has listed the following 29 books related with shraavakaachaar.

Digambar tradition also has many significant works on shraavakaachaar. R.Williams4 has listed 27 texts in his book as follows:

R. Williams, in the bibliography of the book Jain Yoga, has mentioned few more works other than above mentioned two lists:

The above mentioned texts are written in Prakrit or Sanskrit languages by Jain Acharyas of Shvetambar and Digambar tradition. Moreover, the following two significant works in Rajasthani and Hindi, if not mentioned, will make the list incomplete.

Acharya Tulsi composed Shravak Sambodh in the context of current affairs and contemporary problems. Therefore, comparative study of Shravak Sambodh becomes essential while studying the chronological development of sharavakachar. This short treatise codifies the rules of shraavakaachaar and lead shravaks to new spiritual heights with a touch of novelty.

Subject Matter

Agaar dharm, the religion of layman or shraavakaachaar, is the subject of this text. Uvasagadasao ^[5] explains it in detail. According to Digambar literature shraavakaachaar begins with the acceptance of eleven pratimas, whereas Uvasagadasao^[6] mentions acceptance of pratimas by Shravak Anand after understanding and accepting the twelve vows. Dasashrutskandh^[7] elucidates pratima in great detail.

Samyak darshan is explained in detail following the introduction in this text because samyaktva (right faith) is the foundation of vrat (vows). Samyak darshan (right faith), Samyak gyan (right knowledge) and Samyak chaaritra (right conduct) are the prime subjects of this text. The topics are like twelve vows, sanlekhana (spiritual preparation for death), four vishram (repose), three manorath (aspirations) and eleven pratimas, the extension of Samyak chaaritra are based on Aagam^[8].

The desire for consumption is the biggest problem of our modern era. To change such attitude, shravak is advised to control the wastage of resources such as water and electricity. A limit on travelling which was outlined in the ancient scriptures can be correlated to minimize pollution. The concept of visarjan is presented to channelize the attitude of accumulation. Acharya Tulsi revised the traditional 14 vows (14 niyam) and came up with the nine mentioned below, which are extremely pertinent in the present era.

khaadyon ki seema, vastron ka parisiman, paani bijali ka ho na apvyay dhiman!
yaatra-parimaan, maun pratidin, svaadhyaayi, har roj visarjan, anaasakti, varadaayi.
ho sada sangha seva savivek safaai, pratidivas rahe in niyamon ki parchhaai^[9].

The suggested nine vows (niyam) are equally significant part of shraavakaachaar as the twelve vows are. Practice of vows is not possible without changing one's lifestyle. Acharya Tulsi, the author of Shravak Sambodh, envisages a shravak to be recognized as one through his lifestyle. He also dreamt of the puritanical Jain lifestyle becoming the lifestyle of everyone.

The nine maxims of Jain lifestyle are:

1. Samyak Darshan (Right Faith)
2. Anekant (Relative Perspective)
3. Ahimsa (Non-Violence)
4. Shraman Sanskriti (Ascetic Culture)
5. Ichchha Parimaan (Restraint over Desires)
6. Samyak Aajivika (Right Livelihood)
7. Samyak Sanskaar (Right Values)
8. Aahaar shuddhi, Vyasan-mukti (Vegetarian and Addiction-free diet)
9. Saadharmik Vaatsaly^[10] (Ethnic Affection)

The format of the second section of this text can be compared with the format of the beginning of Acharang Sutra, the prime Jain canonical literature. Acharya begins with questions regarding the self, such as, Who was I? What will I become in the next life after leaving this body? ^[11] In Shravak Sambodh, a shravak asks himself - Who am I? What is my identity? ^[12] In this context, some questions regarding gati, jaati and seven questions about Indra Sanatkumar, the King of the third heaven, are asked.^[13]Self-introspection of such questions is very pertinent for a shravak. Elucidation of a balanced life and responsibility of a shravak is an essential motif of the present work.^[14]

A special feature of Shravak Sambodh^[15] is the remark of shravaks and shravikas belonging to the age of Aagam. Gurudev Tulsi has described nine codes of conduct of shraavakaachaar through the description of systemic lifestyle, termed as Jain Jeevan Shaili, Anuvrat, Preksha Dhyan and Jeevan Vigyan.^[16] The appropriate behaviour is well explained through Jain Sanskaar Vidhi^[17].

At the end of this text, Acharya Tulsi has briefly and objectively sketched the tradition of Jain religion^[18]. Since Acharya Tulsi is the ninth Acharya of Terapanth sect, he has in conclusion illustrated some of the devotees of Terapanth^[19].

Shrimad Rajchandra was an iconic shravak as per the Jain tradition. Acharya Tulsi has specified him as a gem of Jain religion and eminently effective person of spirituality. Since, shraavakatva is not the domain of any particular religion, mentioning Shrimad Rajchandra (who does not belong to the Terapanth sect) reflects a spark of the broad mindedness of Acharya Tulsi.

Shravak Sambodh is brief in size but has profound meaning and contains important concepts to follow to have a balanced life-style. It can be metaphorically described as an ocean in a drop of water.

The literatures by Acharya Tulsi have been created in various eras. Jain Siddhanta Deepika on ontology, Manonushasanam on Yog, disciplinary books like Panchasutram and biographies etc. were all created during different periods. The journey of writing biographies which commenced with Kaluyashovilas (about the 8th Acharya Kalugani) could not just end with at Sahishnuta ki Pratimurti (about Sadhvi Pramukha Sardaraji). He planned for many more biographies. During his last decade, Acharya Tulsi's writing took a new turn and he composed five new works such as Aachaara Bodh, Sanskaar Bodh, Vyavahaar Bodh, Terapanth Prabodh and Shravak Sambodh. It will not be an exaggeration to say that these small treatises are treasures of his vast knowledge and experience of sixty years. The elevated works of Acharya Tulsi have become the subject of research for scholars, guidelines for students and medium of bliss for spiritual aspirants.

Shravak Sambodh holds a significant place among these five compositions. It will give life to the growing dry mentality of the people for acceptance of twelve vows, pratima or the entire shraavakaachaar.

Jain Vishva Bharati Acharya Mahapragya

Ladnun (Rajasthan)