Apradh Krut Evam Jain Drushtikon Se Sambandh Ek Adhunik Shodhkarya Ruprekha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Apradh Krut Evam Jain Drushtikon se Sambandh Ek Adhunik Shodhkarya Ruprekha" by Dr. Ramesh Lalan, presented in English:

This document outlines a research proposal on crime and its connection to the Jain perspective. The author, Dr. Ramesh Lalan, begins by highlighting the widespread concern over rising crime rates, affecting not just law enforcement and governance but the general populace who feel increasingly insecure. The text notes the high costs incurred for punishing or reforming criminals through psychiatrists, probation officers, correctional facilities, and the judiciary. Despite various punitive measures like capital punishment, financial penalties, imprisonment, and exile, crime control remains elusive, prompting a need to investigate the root causes of crime.

The text then draws a parallel to the influential figures in Jainism – Tirthankaras, Kevali-Bhagvans, Sthaviras, and Acharyas. It cites Buddhist scriptures that mention followers of Niganthas (Jains) coming from backgrounds of thieves, dacoits, robbers, and murderers. These individuals, upon remembering past lives and attaining "Jatismaran Gyan" (knowledge of past lives), naturally renounced sinful conduct, abandoned their criminal lives, embraced rigorous penance, and accepted vows (Mahavratas and Anuvratas) to the best of their ability. The author emphasizes that achieving Ahimsa (non-violence), Samyama (self-control), and Tapas (penance) is impossible without taking vows.

Key Jain Concepts in Relation to Crime Prevention:

Vratas (Vows) as a cornerstone: Vratas are presented as a unique and central aspect of Jainism, curbing impulsivity, fostering humility, protecting from criminal acts, and purifying life. Dr. A.N. Upadhye is quoted saying that those who follow Anuvratas have no need to fear the Indian Penal Code.
Repentance and Reformation: While acknowledging that vow-holders might err, the text stresses that they correct their faults and stabilize their vows through "Prayschit" (penance/atonement) by confessing their transgressions to their Guru.
Universal Applicability of Jain Practices: The Jain methods of taking vows and performing penance are suggested to be beneficial in eradicating crime not just in India but globally.
Research Foundation: The text mentions a recognized Ph.D. research proposal, "Penology and Jain Scriptures," from Bombay University in 1980, which aims to coordinate criminology with Jain religious philosophy and sociology.

Structure and Content of the Research Proposal:

The research proposal is structured into nine chapters:

Sources in Jain Agamas for Penology: This chapter identifies and discusses sources related to penology within Jain scriptural literature, pointing to both Shvetambara and Digambara texts. It emphasizes the timely need to analyze Jain scriptures for physical sciences and social sciences.
Origin and Development of Penology in Jain Belief: This section presents the Jain perspective on the evolution of penology, tracing its development from the "Ha"kaar, "Ma"kaar, and "Dhikkara" (reprimand) policies established during the time of Kulakaras to the later emergence of prohibitory measures, restraints, and punishments. It also details the modifications made by Bharat Chakravarti to the four types of punishment introduced by Lord Adinath and the development up to Somdev Suri's "Nitischyakyamrutam."
Penology in the Pre-Historic and Mythological Era: This chapter draws upon Jain Puranas to discuss penology during the period from Lord Adinath to Lord Mahavir Swami, considered a prehistoric or mythological era. It asserts that the lives of Tirthankaras, Chakravartins, Vasudevas, and great souls are not mere imagination, as their names and varying biographical accounts are found in Puranas, lending them credibility. This period mentions punishments ranging from admonishment to capital punishment.
Penology-related Agama Stories and Examples: This chapter presents selected examples from Jain literature that are pertinent to penology and also point towards the doctrine of Karma. It highlights the characteristic Jain practice of "Upa-kathas" (sub-stories) where a character's life events are linked to actions from previous lives to demonstrate the efficacy of Karma.
Nature and Types of Punishment in Jain Agamas: This chapter delves into the description of various punishments mentioned in Jain scriptures, listing over 50 types, including "Dridh-bandh," "Nigad hattuday," "Andubandh," "Bal-rajjak," "Kudand," "Paratt," "Lohsankul," "Panchpatt," and "Damak." The text notes the similarity between the suffering of hellish beings and imprisonment. Jains, who consider wandering through the eighty-four lakh (8.4 million) life forms as the most severe punishment, do not advocate punishment for any living being for any offense. The descriptions of hellish abodes and imprisonment are presented as indicators of cosmic and social order, intended to deter individuals from crime and sinful acts.
Causes of Crime and the Doctrine of Karma: This chapter argues that the true Jain penology lies in a strategy to counter Karma. It discusses the nature and types of Karma, the Karma theory, its rules, justice, and liberation of the soul from Karma. The text asserts that the detailed and scientific discussion of these topics in Jainism is unparalleled in other religious philosophies. It explores how understanding the intensity of Karmic influx (ras) according to occupation, passions, and dispositions, and identifying the root causes of crime within the "Ashrav" tattva (principle of influx) can be achieved. The interplay of five causal factors – time, nature, Karma, destiny, and effort – along with concepts like atomism, relativity, anekantavada (non-absolutism), naya (standpoints), and vikshepa (diversion) can enable criminologists to understand the fundamental reasons for crime.
Contribution of the "Sanvara Tattva" in Crime Prevention: This chapter discusses the role of "Sanvara Tattva" (the principle of stopping the influx of Karma) in crime prevention. It acknowledges Western scholars' acceptance of religious principles in character reform and explains the Jain definition of Dharma (righteousness) as the path to liberation through right faith, knowledge, and conduct. It emphasizes the worship of Dharma through charity, virtue, meditation, and penance, guiding life towards peace, liberation, integrity, humility, lightness, detachment, truth, self-control, austerity, and celibacy. The text elaborates on the concepts of freedom from addiction, partial vows (Deshvirati), and total vows (Sarvavirati), along with the six essential duties. It suggests that restructuring society based on the principles of Ahimsa, Anekantavada, and Aparigraha (non-possession) would eliminate the problem of crime altogether.
Discussion on Ten Types of Penance: This chapter examines the ten types of penance in Jainism, considering them as benchmarks in the practice of Jain penology. It defines penance as a means of rectifying crimes and purifying the mind. The text acknowledges that individuals who feel deep remorse might be willing to undergo severe penance for minor offenses, while habitual criminals might seek minimal punishment for major crimes or remain unaffected by severe penalties. It highlights the difficulty in prescribing appropriate punishment or penance based on an individual's propensity for crime and the sincerity of their repentance. The severity of punishment and penance is determined by the gravity of the crime, and its impact on the individual. The determination of standards for punishment and penance requires careful consideration of its consequences. While administering penance, a Guru or Acharya considers eleven factors: (1) substance, (2) place, (3) time, (4) disposition, (5) action, (6) result, (7) effort, (8) association, (9) transformation, (10) scripture, and (11) exertion. The practice of purification through penance can guide criminologists to adopt penance as an alternative to punishment in various societal strata, such as for students, workers, and members of organizations. This method, with its profound spiritual value, can truly lead to crime prevention.
Critique of the Thesis: The final chapter offers a critical review of the thesis, discussing the differences between general penology and Jain penology. It explores the unity and differences between religious philosophy and social science, suggesting avenues for their reconciliation. It explains the contribution of religious education, knowledge, self-control, integrity, and morality to national character building. The text concludes that the teachings of "Sanvara" can protect individuals and society from crime. As India is a secular nation, religious leaders bear the responsibility of fostering bright and developed character among their followers based on their respective religious principles, thereby elevating national morality.

The Message of Jain Culture:

The document concludes with a section on the message of Jain culture, emphasizing its greatest contribution to the world: Ahimsa. This concept, considered the supreme means for world peace, is seen as capable of neutralizing destructive forces. It was introduced by the great proponents of Jainism to a world engaged in violence. The final Tirthankara, Lord Mahavir, even proposed Ahimsa as the solution to interstate wars. His ideal is to instill in every human heart, through propagation, contentment with oneself and to never aspire for what belongs to others. Coveting what others possess is seen as the cause of conflict. Just as a river flowing within its banks benefits the world, when it overflows its boundaries, it causes destruction. Similarly, when humans live within their own sphere, there is peace. However, when they expand beyond themselves, infringing on the rights and possessions of others, conflict, envy, malice, and discord arise.