Bauddha Dharm Me Samajik Chetna - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Bauddha Dharm me Samajik Chetna" (Social Consciousness in Buddhism) by Sagarmal Jain:

The book "Social Consciousness in Buddhism" by Sagarmal Jain argues against the common misconception that Buddhism, as a religion originating from the Shraman (ascetic) tradition, lacks social consciousness. While acknowledging that Buddhism depicts the suffering of the world and emphasizes the renunciation of worldly desires for Nirvana, and that early Buddhism focused more on monastic (bhikshu) life rather than household life, the author contends that this does not equate to an absence of social welfare concerns. The text posits that the social context within the Shraman tradition differs from that of Vedic traditions, but this difference does not imply a lack of social awareness.

Key arguments and points made in the text:

Evolution of Social Consciousness in India: The author traces the development of social consciousness in Indian thought through three phases:
- Vedic Era: Characterized by calls for social unity and harmony, as exemplified by the chant "Sangachhadhwam Samvadadhwam" (Let us go together, let us speak together).
- Upanishadic Era: Provided a philosophical basis for social consciousness by emphasizing the realization of oneness (Brahman) and seeing oneself in all beings, leading to the absence of hatred. The Ishavasya Upanishad is cited in this regard.
- Shraman Tradition (including Buddhism): The focus shifts to the purification of social relationships and the eradication of elements that corrupt social life.
The Five Precepts (Panchsheel): The author highlights the Five Precepts (abstaining from violence, false speech, stealing, sexual misconduct, and intoxicants) as a cornerstone of Buddhist social ethics. These precepts are seen as a direct attempt to curb negative tendencies that distort social relationships, such as causing harm, deception, exploitation, violation of social norms, and neglect of social responsibility. The text argues that these precepts lose their meaning outside of a social context.
The Supremacy of the Sangha (Monastic Community): The establishment of the Dharma Sangha is presented as evidence of Buddhism's inherent social consciousness from its early stages. Collective practice and monastic life are considered unique contributions of Buddhism. The Buddha's final instructions to consider the Sangha as the ultimate authority after his passing underscore the community's importance. The author refutes the idea that monasticism negates social consciousness, stating that serving fellow monks and other beings was considered a high ideal in Buddhist practice. The Sangha is seen as the ultimate source of all ethical rules, and the Buddhist refuge in the Sangha ('Sangh Sharanam') signifies the importance given to social consciousness.
Renunciation of Attachment (Raga) and Social Consciousness: Buddhism emphasizes the renunciation of attachment or craving (raga) as a path to monasticism and Nirvana. The common belief that renouncing attachment hinders social consciousness is challenged. The author argues that moving beyond attachment (mamata) does not mean detachment from society but rather an expansion of social consciousness and relationships. Attachment, by creating divisions of "mine" and "yours," limits individuals and fuels inequality, conflict, and narrow-mindedness (e.g., nepotism, casteism, sectarianism, narrow nationalism). The text quotes Acharya Shantideva's Bodhicharyavatara to illustrate how attachment to self and possessions leads to suffering and societal problems. Therefore, the renunciation of attachment is seen as a facilitator, not an impediment, to genuine social consciousness.
Duty and Reason as the Basis of Social Relationships: The author suggests that social relationships should be based on reason and a sense of duty, rather than attachment. While attachment speaks the language of rights and self-interest, reason speaks the language of duty. Social consciousness built on attachment inevitably leads to class and caste divisions. The social consciousness advocated in Buddhism, however, is rooted in wisdom (prajna) and universal compassion (karuna), transcending the boundaries of "mine" and "yours."
Asceticism (Sannyasa) and Social Service: Asceticism is often perceived as contrary to social engagement. While Buddhism is a monastic tradition where ascetics renounce worldly possessions and familial ties, this renunciation is characterized as the shedding of selfishness and a craving-filled life, not a rejection of society. This detachment is seen as enabling a higher form of social welfare, which can only be achieved through selflessness and detachment. True social service, the text argues, is performed by those who transcend personal and familial interests for the well-being of the collective and humanity. The Buddhist monastic order (Sangha) is not meant to withdraw from social responsibilities but to dedicate themselves to the welfare of the many, as evidenced by the Buddha's command to wander for the benefit and happiness of the multitude. True asceticism involves transcending personal boundaries and cultivating compassion for all beings.
The Concept of Nirvana and Society: Nirvana, the ultimate goal in Buddhism, is defined as the cessation of craving and attachment. In modern psychological terms, it's a state of liberation from mental stresses. The text argues that Nirvana is not a post-mortem state but something attainable in this life (Jivanmukti). A person who has attained Nirvana is peaceful, free from agitation, and inherently beneficial to society. The concepts of the Buddha, Arhats, and Bodhisattvas exemplify the social relevance and welfare-oriented nature of Nirvana. The Bodhisattva ideal, in particular, emphasizes actively working for the welfare of all beings, even at the cost of personal suffering, as it brings immense joy when others are liberated. Nirvana, in essence, signifies the dissolution of the ego and merging with the collective (samashti). Giving everything away for the benefit of others is presented as the highest ideal of spiritual practice. Therefore, the notion that Nirvana is opposed to sociality is considered a misunderstanding.
The Essence of Social Consciousness in Buddhism: The book concludes by affirming that neither monasticism nor Nirvana in Buddhist philosophy is antithetical to social engagement. Buddhist scholars, especially from the Mahayana tradition, have consistently possessed a social consciousness, prioritizing the welfare of the world. The text quotes passages from Acharya Shantideva's Bodhicharyavatara to illustrate the noble social consciousness within Buddhism. These quotes emphasize that prioritizing one's own well-being at the expense of others leads to suffering, while self-sacrifice for others brings true happiness and prosperity. Similarly, the desire for personal elevation when it leads to the degradation of others results in negative consequences, whereas applying the same desire for the betterment of others brings success and wisdom. The ultimate well-being of humanity stems from the happiness of others, not just personal comfort. The foundational principle of Buddhism, as proclaimed by Buddha, is "Bahujan Hitaya Bahujan Sukhaya" (for the welfare of the many, for the happiness of the many), a sentiment reflected in the universal compassion and desire for the liberation of all beings.

In summary, the book "Social Consciousness in Buddhism" argues that Buddhist principles, including asceticism and the pursuit of Nirvana, are fundamentally conducive to fostering a profound sense of social consciousness and working for the universal welfare of all beings.