Bharatiya Dharmik Samanvaya Me Jain Dharm Ka Yogadan

This document, "Jain Dharm Ka Yogadan Bharatiya Dharmik Samanvaya me" by Prof. Krushnadatta Vajpai, argues for the significant and positive contribution of Jainism to the religious and cultural harmony of India.

The author begins by emphasizing India's ancient history as being imbued with a spirit of coordination and unity, despite its geographical and regional diversities. This unified culture, he states, was largely shaped by the efforts of Indian religious and socio-cultural leaders and acharyas (teachers/preceptors) who traveled across the country spreading the message of true life philosophy. They established numerous cultural centers, both within and outside India, where people of different religious faiths would meet and engage in discussions, fostering cultural development. Prominent examples of these centers include:

• Mathura: A large Jain stupa was built here centuries before Christ, on a site now known as Kankali Tila. Excavations here in the late 19th century yielded over a thousand stone sculptures, predominantly Jain, dating from the 1st century BCE to 1100 CE. The presence of numerous Jain temples and sculptures indicates Jainism's long-standing development in this region. Mathura was also a significant Buddhist center and the birthplace of the first Buddha images and several Hindu deities. The text highlights that Bhagavatism, Shaivism, Jainism, and Buddhism flourished together in the sacred land of Braj for centuries, finding common ground through fine arts, which enhanced the spirit of coordination and tolerance.
• Vidisha-Sanchi: Similar to Mathura, this region was another major cultural hub where Vedic, Puranic, Jain, and Buddhist religions co-existed and developed for centuries. Notably, the ruler Ramagupta of the Vaishnavite Gupta dynasty commissioned Jain Tirthankara sculptures in the late 4th century CE. The proximity of a Vaishnavite center at Udayagiri and a Buddhist center at Sanchi, with Jainism's influence of equanimity, facilitated the harmonious growth of all religions in the area.
• Other Sites: The author also mentions similar instances of religious coexistence in places like Kausambi, Devgarh, Khajuraho, Malhar, Ellora, and in South India at sites like Vanavasi, Kanchi, Moodbidri, Dharmasthala, and Karkala, underscoring the prominence of coordination and tolerance in India's evolving culture.

The text then details the contributions of Jain acharyas in promoting this spirit of coordination. Figures like Kalaka, Kundakunda, Samantabhadra, Hemachandra, and Devakirti are mentioned for their successful efforts in bridging religious divides. These acharyas held significant influence not only among the general populace but also among affluent business classes and royal families. Their work in resolving disputes and fostering national sentiment is deemed memorable.

Furthermore, Jain acharyas played a crucial role in resolving intense disputes between two prominent South Indian dynasties, the Rashtrakutas and the Gangas. The author also points to the extensive travels of acharyas like Kalakacharya, Kumarajiva, Dipankara, and Atisha to distant lands, spreading the message of Indian culture, which was aimed at the welfare of all living beings. The example of Acharya Dipankara is cited, who, upon learning of impending foreign invasions, traveled from Tibet to India to advise Indian rulers (Nayapal of Bengal and Lakshmikarna of the Kalachuri dynasty) to set aside their differences and unite against the common enemy for the protection of the nation.

The text also highlights that scholars at Shravanbelgol were proficient in Jain scriptures as well as those of other religions. They engaged in debates with acharyas of other faiths, but these discussions were conducted on a purely intellectual level, devoid of animosity.

Following the Gupta period, Buddhism's influence diminished, while Jainism saw widespread expansion across India. Simultaneously, Vaishnavism and Shaivism incorporated beneficial elements from other religious ideologies, demonstrating a liberal approach. Jain acharyas also played a vital role in integrating many beneficial aspects of their own religion into these traditions.

The author notes that the medieval period in India witnessed significant political and social transformations. Vedic Puranic religion evolved, discarding practices like animal sacrifice. The new Smarta Dharma established new dimensions in religious philosophy aligned with the times. Jainism's principles of ahimsa (non-violence) and samata (equanimity) contributed to the development of these new dimensions. Jainism did not oppose the existing social structures concerning varna-ashrama (social stratification and stages of life), rituals, administration, and economics, thereby avoiding social complications. Jain rulers, merchants, and followers actively inspired and facilitated welfare-oriented changes that promoted national sentiment.

The document concludes by asserting Jainism's exceptional contribution to the broader, universal culture of India. It emphasizes the Jain principle that "collection beyond necessity is theft" ("Praveshak se adhik sangrah chori hai"). This tenet encourages individuals to strive for their needs through appropriate means, and hoarding possessions beyond necessity is considered theft. The author posits that interpersonal and national conflicts often stem from this "inappropriate collection-drive." True peace and happiness, he argues, cannot be attained by disregarding the means of sustenance and well-being of others.

The author further equates ahimsa with the principle of aparigraha (non-possession), stating that the seeds of non-violence are found within non-possession. Finally, the text stresses that no individual can exist in isolation from society. True enjoyment of life and the upliftment of others are achieved by integrating with society. This requires cultivating an open, expansive, and magnanimous heart and fostering complete trust in those with whom one interacts. Without a sense of belonging within the surrounding society, the welfare of society cannot be realized, and mutual distrust is identified as the cause of ruin.

The final lines attribute the guidance for this text to Acharya Ratna Shri Deshbhushan Ji Maharaj during a public gathering in Delhi on September 3, 1957.