Adhunik Dharmik Ekta Ke Pariprekshya Me Tulsi

Here's a comprehensive summary of the provided Jain text, "Adhunik Dharmik Ekta ke Pariprekshya me Tulsi" by Jagat Bhandari, focusing on the commonalities between the teachings of Tulsidas and Lord Mahavir within the context of modern religious unity:

Core Argument: The article argues that while belonging to different religious traditions (Hinduism and Jainism), the literary works of Goswami Tulsidas, particularly the Ramcharitmanas, and the teachings of Lord Mahavir share significant philosophical and ethical commonalities. These shared principles advocate for religious harmony and can contribute to a unified understanding of spirituality in the modern era.

Key Themes and Comparisons:

• The Nature of Religion and Religious Unity:

  • The text begins by stating that religion connects humanity and leads to a state where differences dissolve, leaving only "Truth, Auspiciousness, and Beauty."
  • Jainism's foundation is based on profound philosophical ideas, particularly the concept of Anekantavada (multi-sidedness), which offers a colorful spectrum of understanding that promotes equality and unity across the diversity of philosophical thought.
  • The teachings of the Vitaragi (the detached and enlightened) are never partial or short-lived, aiming solely for human welfare.
  • Religious harmony is presented as an essential need of the present age. While past eras might have seen divisions created by differing views, modern thinkers envision a religion that integrates all religious ideas to end communal tensions.
  • This article aims to showcase this religious harmony and conceptual equality between Hinduism (through Tulsidas) and Jainism (through Lord Mahavir).

• Tulsidas's Inclusivity and the Presence of Mahavir's Teachings:

  • Tulsidas, the composer of the "core" of Ram-poetry, announced the inclusion of Vedas, Shastras, Puranas, all Ram-poems, and "from other sources" in his work. The phrase "from other sources" is significant, indicating his ability to incorporate valuable elements even from traditions with which he may not have had complete emotional alignment.
  • Studying Tulsidas's literature, especially the Ramcharitmanas, reveals instances where Mahavir's teachings are evident, sometimes directly and sometimes indirectly. This reflects Tulsidas's broadmindedness and appreciation for virtuous qualities.

• Ahimsa (Non-violence):

  • The article emphasizes that Ahimsa is universally accepted and supreme across all religions.
  • Tulsidas describes a Ram Rajya in the Uttara Kanda of the Ramcharitmanas where animals like lions and deer live together peacefully, shedding their natural animosity and fostering mutual love. He states that Ahimsa is possible through divine grace and can manifest in both humans and animals.
  • Tulsidas's verse, "Perhit saris dharm nahin bhai, par peeda sam nahin adhamai" (There is no greater dharma than working for the welfare of others, and no greater sin than causing pain to others), is presented as a profound expression of Ahimsa.
  • Jain texts (like Moolachar) describe saints who possess equanimity towards all, a sentiment echoed by Tulsidas in his description of saints who are impartial towards friends and foes, like fragrant flowers that spread their scent to all.
  • The Jain concept of "living for another is living for oneself, and compassion for another is compassion for oneself" is seen as implicitly represented by Tulsidas's emphasis on parhit (welfare of others) as dharma and parpeeda (causing pain to others) as sin.

• Truthfulness and Honest Speech:

  • Mahavir's teaching, "Falsehood is the door to sin," is paralleled by Tulsidas's statement, "There is no accumulation of sins equal to falsehood." One views falsehood as a gateway, while the other sees it as the sin itself.

• Detachment (Vairagya) and Non-possession (Aparigraha):

  • Mahavir's teaching that a renunciant is one who is detached from others' possessions is beautifully elaborated by Tulsidas: "Consider others' wealth as stone, and other men's wives as mothers."
  • Tulsidas's devotion to God is highlighted, noting his emphasis on detachment from material possessions.

• The Divine in the Living:

  • Mahavir's teaching of identifying the soul with Brahman is echoed by Tulsidas's concept of "Brahma and soul are naturally associated," indicating their interconnectedness while preserving their distinct existence.

• Celibacy and Respect for Women:

  • Mahavir's teaching that one who mentally, verbally, and physically considers another's wife as mother, sister, or daughter is a sthlabrahmachari (firm celibate) is found in Tulsidas's works.
  • Tulsidas goes further, stating that there is no sin in harming one who does not view women as mother, sister, or daughter. He also condemns those who betray others, are attached to others' wives, covet others' wealth, or spread slander, calling them lowly, bestial, and sinful.

• The Nature of Desire and Suffering:

  • Mahavir's teaching that suffering arises from the desire for sensual pleasures is reflected in the Ramcharitmanas when Sugriva tells Lord Rama that sensual pleasures are intoxicating and can delude even sages.

• The Distinction Between Body and Soul:

  • Mahavir's teaching states that one who knows the soul to be fundamentally different from the impure body, and as the knower, knows all scriptures.
  • Tulsidas clarifies this distinction by saying, "The body is a field, the mind is the farmer. Sin and virtue are the seeds, sown and watered by charity." He also states that the body is made of five elements, but the soul is eternal.
  • Mahavir's assertion that the soul is not inert but conscious is mirrored by Tulsidas's description of the soul as an "unbreakable part of God, conscious, pure, and inherently blissful."

• The Qualities of a Shraman (Ascetic) and a Devotee:

  • The characteristics of a Shraman described in Mahavir's teachings – equanimity in happiness and sorrow, treating wealth and dirt equally, maintaining composure in life and death, having an impartial view of all beings, and possessing knowledge and conduct – are found in Tulsidas's portrayal of his ideal devotee.
  • Tulsidas emphasizes a simple nature, absence of crookedness, no desire for enmity, freedom from attachment and living in shelters, humility, purity, and association with the virtuous.
  • He equates a pure mind with the ability to attain God, stating that God dislikes deceit and hypocrisy.

• Renunciation of Possessions (Aparigraha):

  • Mahavir's teachings condemn greed, attachment, and possessions as the roots of suffering. True ascetics renounce all possessions, leading to the absence of worldly desires and self-reliance.
  • Tulsidas promotes Aparigraha, stating that where there is Rama, there is no desire, and where there is desire, there is no Rama. He advocates for limited needs, stating, "Tulsidas, give just enough so that the family is satisfied, I am not hungry, and the sadhu does not go hungry." This reflects a practical approach to Aparigraha.

• Right Conduct (Sadachar) and Virtue:

  • Mahavir's teachings emphasize that righteous conduct is essential for spiritual progress. Even the devout cannot achieve spiritual heights without it.
  • Tulsidas presents Sadachar as the "limit" for householders and as Vairagya (renunciation) for devotees.
  • He highlights the importance of spiritual wealth like penance, humility, good conduct, and charity, stating that one attains the supreme state of Nirvana only through virtuous conduct.
  • The analogy of knowledge as the navigator, meditation as the wind, and character as the boat is used to explain how individuals cross the ocean of existence.
  • Tulsidas stresses that even good qualities are destroyed by the company of the wicked. He states that both ascetics and householders can attain divine status if they are virtuous and follow right conduct.
  • He portrays Lord Rama as the embodiment of beauty, character, and virtues, making him the ideal of a perfect human being.
  • Tulsidas considers the name and devotion to Rama as the primary means to cross the ocean of existence, valuing emotion over mere knowledge in the realm of devotion.
  • He also establishes ethical codes for various characters on the stage of life, such as the ideal conduct of a leader who should be generous and responsible for all.

Conclusion:

The article concludes by reiterating that numerous instances in Tulsidas's literature reflect the teachings of Lord Mahavir. It is important to note that Tulsidas skillfully integrated these Jain principles within the framework of the "Ram Katha" (story of Rama), adapting them to the specific time, place, and characters. However, wherever these parallels appear, they are imbued with the universal human values of generosity, compassion, and altruism, as expressed by both Lord Mahavir and Goswami Tulsidas. This synthesis of spiritual wisdom contributes to the vision of modern religious unity.