Aspushyo Ane Jain Sanskruti

Here's a comprehensive summary of the provided Jain text, "Aspushyo ane Jain Sanskruti" by Sukhlal Sanghavi, focusing on the key arguments presented:

Summary of "Aspushyo ane Jain Sanskruti" by Sukhlal Sanghavi

This text, a discourse delivered in 1932, addresses the issue of untouchability and its relationship with Jain culture. The author, Sukhlal Sanghavi, argues that Jainism, particularly through the teachings and actions of Lord Mahavir, stood in direct opposition to the deeply ingrained caste system and the associated prejudice against "Chandalas" and "Antyajas" (outcastes or untouchables).

Key Points:

• Historical Context of Prejudice: Sanghavi asserts that even thousands of years ago, the hatred and contempt towards Chandalas and Antyajas were as intense, if not more so, than in his time. He cites ancient Brahmasutras as evidence of this sentiment.
• Lord Mahavir's Revolutionary Stance: Lord Mahavir, according to Sanghavi, actively challenged this societal norm by admitting Antyajas and untouchables into the monastic order (Sangha). This move caused significant agitation among Brahmins and other Vedic elite, but Mahavir remained steadfast in his conviction.
• Empowerment through Guru-hood: Granting the status of a Guru to untouchables meant giving them the freedom to cultivate all forms of strength and knowledge. Jain kings and laypeople of that era considered it an honor to touch these untouchable Jain Gurus, bowing to them and showing them the same respect as Brahmin Jain Gurus.
• Scriptural Examples of Inclusion: The text refers to specific instances in the Uttaradhyayana Sutra, such as the stories of Chitta, Bhuti, and Harikeshi, as examples of Lord Mahavir's actions. These individuals, who were children of Chandalas or Chandalas themselves, faced societal rejection and were on the verge of suicide due to the scorn of Brahmins and the Vedic populace. Lord Mahavir's true initiation saved them, marking early instances of defiance against caste-based discrimination. Harikeshi, a Chandala, experienced a transformation, gaining not just radiance but extraordinary brilliance through Jain initiation.
• Jain Culture Based on Qualities, Not Birth: The central tenet of Jain culture, Sanghavi emphasizes, is the belief in the caste (Varna) system based on one's qualities and actions, not on birthright. He notes that Buddhist culture also shared this principle.
• The Decline of Jainism's Inclusive Spirit: A lamentable point made by the author is that Jain monks, despite carrying Lord Mahavir's banner, failed to preserve this inclusive culture.
• The Defeat by Brahminism: Sanghavi contends that by the ninth century, Digambara scholars engaged in intense scriptural battles against the Brahmanical notion of inherent superiority based on birth and the inherent inferiority of Antyajas. However, he sadly concludes that all Jain sects (Digambara and Shvetambara) ultimately lost this battle to Brahmanism. Brahmins' words, actions, and writings led Jains back into subservience.
• The Inversion of Purity: The author powerfully illustrates this defeat by highlighting a stark inversion: previously, Jain initiation purified Antyajas and eradicated their untouchability. Today, however, these very Antyajas and their untouchability are seen as defiling Jain initiation. Sanghavi questions whether this indicates a loss of the purifying fire of initiation or a weakness in current initiation practices, making them incapable of overcoming perceived untouchability.
• The Ideal of Modern Initiation: He argues that modern initiation, if it holds any true value, should not be corrupted by untouchability but should instead cleanse it away. He finds it ironic that while untouchables could approach Lord Mahavir himself and become purified, they are barred from approaching his idols or entering Jain temples.
• The Contradiction of Idol Worship: Sanghavi insists that if Jain idols are truly equal to the Jina (Tirthankara), then just as Antyajas approached the Tirthankaras, they should be able to approach the idols and be purified. He suggests two possibilities: either the statement "Jina idol is like the Jina" is false and merely a saying, or to uphold this truth and prove Jain monks haven't lost to Brahmins, Antyajas must be admitted into the Jain community, and at the very least, be allowed access to Jain temples and places of worship if they desire.
• Societal and Political Implications: Beyond religious arguments, Sanghavi stresses the societal and political implications. He warns that failure to consider these aspects will be seen as weakness and thoughtlessness by future generations. He predicts that Jains will only adopt the removal of untouchability when Brahminical religions do so, thus losing their unique cultural distinctiveness.
• Call to Action: The text concludes with a practical call to action, stating that the issue is not merely one of sympathy. Every householder and institution leader should, with compassion, take in at least one Antyaja child or child, thereby fearlessly introducing them to Jain culture.

In essence, Sukhlal Sanghavi's "Aspushyo ane Jain Sanskruti" is a critical examination of Jainism's historical commitment to inclusivity and a lament over its perceived deviation from those ideals in the face of Brahmanical societal pressures. He urges a return to the foundational principles of Lord Mahavir by actively dismantling the practice of untouchability within the Jain community.