Arsh Vishva

This document is a compilation of critical analyses and reflections on various aspects of Indian culture, religion, and education, presented from a Jain perspective. The author, Acharya Kalyanbodhi, critically examines the content of the Hindi supplementary textbook for 8th grade, "Bharat Ki Khoj" (Discovery of India) by Jawaharlal Nehru, and other philosophical and religious texts, offering detailed critiques and alternative viewpoints.

Here's a breakdown of the key themes and arguments presented in the document:

Critique of "Bharat Ki Khoj" (Discovery of India):

The author meticulously analyzes several points made in Nehru's book, challenging them from a Jain and traditional Indian viewpoint:

• Vedic Period Beliefs: The book suggests Vedic Aryans had vague beliefs about life after death. The author counters that Vedic scriptures strongly assert the existence of the soul, karma, afterlife, and reincarnation, supported by modern scientific findings on past-life regression.
• Aryan Migration: The book mentions the "arrival of Aryans." The author argues that the term "Arya" in ancient Indian scriptures refers to those who have renounced all evil, and the Indian populace has historically been known for its non-violent, guilt-free life. Thus, the concept of an "Aryan arrival" is deemed inaccurate.
• Vedic Proximity to Avesta: The book identifies Vedic hymns as the first words of Aryan humans and draws linguistic parallels between Vedic and Avestan languages, suggesting Avesta is closer to Sanskrit. The author disputes the claim that Vedic hymns are the "first words of Aryan humans," as this contradicts the Indian belief in the divine origin of Vedas. The comparison with Avesta is also questioned for its acceptance among Indian scholars.
• Belief in Afterlife and Poverty: The book claims that the poor and unfortunate tend to believe in the afterlife. The author strongly refutes this, highlighting the moral strength and happiness of the Indian populace due to their belief in the afterlife, contrasting it with the violence and immorality observed in countries that deny it. They argue that linking belief in the afterlife to poverty is baseless and that denying the afterlife leads to destruction.
• Vedic Culture's Background: The book states Vedic culture wasn't based on afterlife beliefs or deeming this world meaningless. The author argues that believing in the afterlife doesn't make this life meaningless; rather, concepts like "as you sow, so shall you reap" provide a moral framework for a happy and ethical life. They also question the implication that this statement labels the inherently theistic Vedic culture as atheistic.
• Cultural Influence of Epics: The book acknowledges the deep impact of the Ramayana and Mahabharata on the Indian populace. The author agrees, emphasizing that these scriptures are replete with theistic teachings and are the foundation of contentment and prosperity, urging their inclusion in textbooks.
• Rural Knowledge and Morality: The book notes that uneducated villagers remembered hundreds of verses and moral tales. The author questions whether true education lies in literacy or in embodying moral principles, suggesting the latter is more crucial.
• Rejection of Heaven, Hell, and Soul: The book attributes the rejection of heaven, hell, and the separate soul to materialism. The author argues this promotes crime and a hedonistic mindset, posing a danger to society.
• Freedom from Past Burdens: The book suggests a desire to be free from past traditions and unseen burdens. The author argues that the very traditions that brought contentment and prosperity for thousands of years are based on morality and faith. They believe materialism breeds problems and warns against it. The author uses the analogy of ancestry, unseen but undeniable through lineage, to argue for the existence of the soul and karma, evidenced by the results seen in life.
• Blind Idol Worship: The book criticizes blind idol worship as replacing rational consciousness. The author defends idol worship as a means to connect with the divine presence of revered figures, analogous to cherishing a photograph of a loved one. They argue that such objects are aids to spiritual connection and not the essence itself.
• Jainism and Buddhism as Branches of Vedic Religion: The author strongly refutes the claim that Jainism and Buddhism are branches of Vedic religion, asserting that world-renowned scholars recognize Jainism as an independent and original religion, predating even the Vedas, as evidenced by respectful mentions of Jain Tirthankaras in Vedic texts.
• Veđas as Non-Authoritative: The author discusses the Jain perspective, where adherence to scriptures is not about blind opposition but about understanding and respectful integration. They cite Lord Mahavir's approach to Brahmin scholars who had doubts about Vedic interpretations, emphasizing his compassionate explanation rather than outright rejection.
• Origin of the Universe: The book states Jainism is either silent on the "first cause" or denies its existence. The author defends Jain cosmology, highlighting its detailed explanations of the universe, time, and space, and mentions the scientific validation of various Jain principles. They assert that the Jain concept of an uncreated, eternal universe contradicts evolutionary theories and raises the question of creation.
• Mahavira as Founder of Jainism: The author corrects the notion of Mahavira as the "founder," explaining Jainism's cyclical time concept with 24 Tirthankaras in each era, with Lord Rishabhanatha being the first in the current era.
• Jainism Opposing its Original Religion: This claim is dismissed due to the lack of any scriptural evidence and the established proofs of Jainism's eternal and original nature.

Analysis of Historical Figures and Social Practices:

• Maharana Pratap vs. Akbar: The author criticizes the book's disproportionate praise for Akbar compared to the brief and seemingly dismissive mention of Maharana Pratap. They defend Maharana Pratap's stance against Akbar, highlighting his valor and respect for his own culture, which continues to inspire Indians, contrasting it with the transient empires of Akbar and the British. The author expresses surprise that the book was approved as a textbook without proper review.
• Purdah System (Veil): The author defends the Purdah system, not as a restriction, but as a personal choice that offers security and happy married life to women. They contrast this with the insecurity and higher rates of sexual assault experienced by women who do not observe it. The author argues that Western countries are embracing Indian culture, and abandoning it is self-destructive.

Jainism and Lord Mahavira:

The text provides a detailed explanation of Jainism and Lord Mahavira's life and teachings:

• Jainism as an Independent Religion: It reiterates Jainism's independence and originality, predating other religions and holding a significant place in ancient Indian scriptures.
• Lord Mahavira's Life: It describes Mahavira's renunciation of worldly pleasures at a young age, his arduous penance (including long fasts and constant meditation), his endurance of suffering with compassion, and his attainment of Keval Gyan (omniscience).
• Core Teachings: Emphasis is placed on the principles of non-violence (Ahimsa), love, and compassion. Lord Mahavira's teachings on seeing all beings as equal and treating others as one wishes to be treated are highlighted as the foundation for world peace.
• Impact of Teachings: The influence of Mahavira's teachings on individuals and society is discussed, leading to the reduction of vices, spread of peace, and significant contributions to social welfare by the Jain community.
• Jainism as a Universal Religion: Quotes from Morarji Desai and George Bernard Shaw are used to illustrate Jainism's potential as a world religion.
• Jain Heritage: The enduring legacy of Jainism is seen in its sacred pilgrimage sites, temples, ancient literature, and the ascetic way of life.
• Definition of "Hindu": An interesting definition of "Hindu" is presented, encompassing all who believe in the soul's journey and uphold non-violence, irrespective of their specific religious affiliation (Vedic, Vaishnav, Sikh, Parsi, Jain, Buddhist).

Other Philosophical and Spiritual Discussions:

The document delves into various other philosophical and spiritual concepts, often presented as excerpts or reflections:

• The Power of Words and Thoughts: Discusses the "magical effect" of words and thoughts, citing an anecdote where a mother's constant calling of her son's name, "Hans," revived him from a snake bite, linking it to the power of "Garuda Mantra." This leads to a discussion on the potency of sounds and mantras, drawing parallels with fire-related "seed sounds" and the concept of "internal dialogues" (Antarjapa).
• Shraddhpratikraman Sutra: This Jain scripture is presented as a powerful tool for destroying past sins through the combined power of words and thoughts. The text explains the meaning of "Shraddh" (faith) and "Pratikraman" (returning to one's true nature) and outlines the four steps to overcome sins: intense repentance, confession to a guru, condemnation of sins, and acceptance of penance.
• The Concept of "Self" (Atman): The document uses the analogy of a lion cub raised among sheep to illustrate the core concept of recognizing one's true self (Atman) beyond the physical body and societal conditioning. It emphasizes that true happiness and liberation come from self-knowledge, akin to the lion cub recognizing its inherent strength.
• Brahma Sutra and the Nature of Reality: The Brahma Sutra is discussed in the context of understanding the "Self" and dispelling illusions (Bhrahm) that lead to suffering. The text defines Bhrahm as believing in what is not true, such as identifying with the body. It outlines four types of illusions: attachment to external attributes, body attributes, sensory attributes, and mental states.
• The Art of Living (Dharmopanishad): This section uses the parable of a wealthy man and a boatman to illustrate the importance of life skills beyond mere knowledge or wealth. It emphasizes that while the rich man possessed wealth and perhaps some education, he lacked the fundamental skill of swimming, leading to his demise. The author argues for a holistic education that imparts practical life skills, emotional intelligence, and moral values, drawing references from various religious and philosophical texts. The critique of the current education system, which focuses on rote learning without imparting life skills and values, is a significant theme here.
• Food Philosophy (Ahar Mimansa): This section presents a comprehensive argument for vegetarianism from a global religious and scientific perspective. It cites various scriptures and scientific studies to highlight the benefits of a vegetarian diet for health, longevity, morality, and spiritual growth, and the detrimental effects of meat consumption.
• Jain Perspective on Women's Dignity: This extensive section delves into the respect and honor accorded to women in Jain scriptures and traditions. It refutes claims of women's subjugation in Jainism, explaining scriptures' emphasis on respectful treatment, protection from harmful influences, and the recognition of women's spiritual potential. It highlights the positive roles of women as upholders of dharma and family.
• Gurus and Devotion: The importance of devotion to the Guru and the divine is discussed, emphasizing that true devotion lies in aligning one's life with the Guru's teachings and ultimately transcending even the attachment to the Guru in pursuit of the ultimate truth.
• The Nature of True Happiness: Several shlokas from various Upanishads and other texts discuss the nature of true happiness, which is found not in external possessions or worldly pleasures but in inner contentment, detachment, and self-realization (Atmanubhuti).
• The Path to Liberation: Various texts highlight renunciation (Tyaga), self-control, and the pursuit of inner knowledge (Jnana) as pathways to liberation (Moksha).

Overall, the document is a profound and extensive work that seeks to enlighten readers about Jain philosophy, critique contemporary interpretations of history and culture, and advocate for a value-based education and lifestyle rooted in ancient Indian wisdom. It is a strong defense of traditional Indian values, particularly from a Jain viewpoint, and a call for introspection and adherence to ethical principles.