Bharatiya Darshan Me Samajik Chetna - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Bharatiya Darshan me Samajik Chetna" by Sagarmal Jain:

The book "Bharatiya Darshan me Samajik Chetna" (Social Consciousness in Indian Philosophy) by Sagarmal Jain argues that Indian philosophy is not merely theoretical or metaphysical but is fundamentally experiential and practical, aimed at the successful conduct of life and the resolution of suffering. The core of Indian philosophical thought, from its beginning ("Ath") to its end ("Iti"), lies in understanding and overcoming suffering. While metaphysics is important, it serves to build a correct life perspective and purify social behavior. Philosophy in India is not just for knowing but for living, emphasizing experience over mere intellectual knowledge.

The author laments that during the medieval period, philosophy shifted from the hands of sages and spiritual practitioners to intellectuals, leading to an overemphasis on logic and a neglect of experiential and ethical practices, thus weakening its connection to daily life.

Social consciousness in Indian thought is broadly categorized into three eras:

Vedic Era: Focused on awakening social consciousness in the general populace.
Upanishadic Era: Presented the philosophical basis for social consciousness.
Jain-Buddhist Era: Emphasized the purification of social relationships.

Key themes and developments discussed include:

Vedic Period: The Vedas deeply emphasize social living, cooperation, and unity. Verses from the Rigveda (e.g., "Sangachhadhwam Samvadadhwam" - Move together, speak together) advocate for collective action, harmonious speech, and shared thoughts. The ideal was to "gather with a hundred hands and distribute with a thousand," which is interpreted not as charity but as a sense of social responsibility. The term "samvibhaga" (equal distribution) for donation highlights this. The Vedic Rishi declared that one who eats alone is a sinner, and Jain philosophy echoes this by stating that one who doesn't share equally will not attain liberation.
Upanishadic Period: The Upanishads provide a profound philosophical foundation for social unity based on the concept of non-duality (Abheda). Through verses like "Ekastatha sarvabhutantaratma" (The one self is the inner self of all beings) and "Sarvam khalvidam brahma" (All this is indeed Brahman), the Upanishadic thinkers realized the oneness of existence. This realization leads to seeing the self in all beings and all beings in the self, eradicating hatred and animosity. The Upanishads also introduced the concept of divine property or collective wealth, advocating for the renunciation of individual ownership. The Isha Upanishad's opening verse, "Ishavasyamidam sarvam" (All this is to be covered by Ishvara/divinity), and the instruction "Tena tyaktena bhunjitha" (Enjoy by renouncing) emphasize that nature's bounty belongs to all, and one should use it only after considering the share of others, warning against greed. Mahatma Gandhi considered this verse a complete expression of Indian culture.
Mahabharata and Bhagavad Gita: These texts also prominently display social consciousness. The Mahabharata, and later Acharya Shantideva in the Bodhicharyavatara, present the organic concept of society, where all beings are seen as parts of the larger cosmos, just as limbs are parts of the body. The Bhagavad Gita reinforces this idea of oneness, stating that a true yogi sees everyone equally in happiness and sorrow and considers those who are "Avibhaktam vibhakteshu" (undivided within the divided) as having true knowledge. The Gita promotes the social ideal of "Sarvabhuta hite ratah" (engaged in the welfare of all beings), emphasizing selfless action for the good of the world. It stresses the fulfillment of social duties, considering one who enjoys without fulfilling their duties as a thief. The Gita redefines renunciation not as inactivity but as the renunciation of selfish desires, with the true renunciant acting selflessly for the welfare of the world. The concept of varna-vyavastha (caste system) based on guna-karma (qualities and actions) is presented as a division of duties, though the author notes its unfortunate transformation into a birth-based system due to vested interests.
Jain and Buddhist Philosophies (Nivartak Dhara): While seemingly focused on individual liberation (Nivritti), these philosophies are not antisocial. They believe that even individual spiritual gains should be used for social welfare. The lives of Mahavir, Buddha, and Shankara are cited as examples of lifelong dedication to societal well-being after attaining knowledge. These philosophies prioritize the purification of social relationships and the elimination of elements that corrupt social life.
- Jainism: The Pancha Mahavratas (five great vows) – Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy/continence), and Aparigraha (non-possession) – are inherently social. The Prashnavyakarana Sutra states that the Tirthankara's teachings are for the protection and compassion of all beings, and the Pancha Mahavratas are for the welfare of the world. Ahimsa means harming others, Satya means misleading others, Steya means appropriating another's property, and Aparigraha means creating economic disparity.
- Buddhism: The Pancha Sheel (five precepts) similarly focus on social conduct.
- Yoga: The Pancha Yamas (five restraints) also have strong social implications.
Concepts of Virtue and Vice: The Indian classification of punya (merit/virtue) and papa (demerit/sin) is also socially oriented. Virtue is defined as what is beneficial and auspicious for the world, and sin as what causes pain and harm to others.
The Role of Attachment (Raga) and Ego (Ahamkara): A significant portion of the text discusses how attachment, desire, possessiveness (mamata), and ego are the root causes of social disharmony, conflict, and inequality. These emotions lead to nepotism, casteism, communalism, and narrow nationalism. True social life requires overcoming these attachments. The philosophy advocates for detachment and renunciation not as escape but as a means to serve society better.
Renunciation (Sanyasa): The text clarifies that renunciation is not an abandonment of society but a dedication to societal welfare. A true sanyasi is like a trustee, managing resources without ownership or attachment, dedicated to the well-being of all. The Buddha's command to wander for the welfare and happiness of the many is presented as evidence that renunciation is for the greater good.
The Concept of Moksha (Liberation): The author addresses the common perception that moksha is an otherworldly or antisocial concept. However, it is argued that moksha is primarily about the liberation of the mind from negative tendencies like attachment, aversion, ego, and desire. This inner liberation is essential for true social engagement and welfare. The ideals of the Bodhisattva (Buddhism) and the Sthitaprajna (Bhagavad Gita) are highlighted as embodying this concept of "lok-kalyana" (welfare of the world). The greatest joy comes from seeing others liberated from suffering. The text concludes that moksha is not about escaping life but about achieving mental equanimity and selfless service, which ultimately benefits society.

In essence, the book "Bharatiya Darshan me Samajik Chetna" argues that Indian philosophy, across its various schools, consistently emphasizes the importance of social harmony, responsibility, and the welfare of all beings. The pursuit of liberation itself is intertwined with the betterment of society, as true inner peace leads to selfless action for the collective good. The text aims to dispel the notion that Indian spiritual traditions are detached from social realities, instead highlighting their profound and enduring contribution to the understanding and practice of social consciousness.