Bharatiya Sanskriti Me Jain Dharm

Here's a comprehensive summary in English of the provided Jain text, "Bharatiya Sanskriti Mein Jain Dharm" by Krushnadatta Vajpaie:

This text, "Jainism in Indian Culture," by Professor Krushnadatta Vajpaie, argues that ancient Indian culture was inherently inclusive and that various religious and social leaders played a significant role in its development. It highlights the contributions of scholars and saints who traveled across India and beyond, establishing cultural centers where people from different religious backgrounds engaged in discussions.

The book emphasizes that numerous cultural hubs flourished across India, including Taxila, Mathura, Varanasi, Nalanda, Vidisha, and Shravanabelgola. It specifically details the importance of Mathura as a major center for Jainism. The discovery of over a thousand stone sculptures from the Kankali Tila in Mathura, dating from the 1st century BCE to the 11th century CE, with the vast majority being Jain in origin, is cited as evidence of Jainism's long-standing development in the region. The text notes that even Buddhist centers were located near Jain ones, indicating peaceful coexistence and cultural exchange.

Mathura's significance is further underscored by its role as a melting pot of cultures, with interactions with Iran, Greece, and Central Asia. The city's art, particularly during the reign of the Shakas and Kushanas, clearly demonstrates the assimilation and integration of foreign artistic elements with Indian traditions, fostering a spirit of syncretism. The text also mentions the rich collection of sculptures in Mathura related to Vedic, Puranic, Jain, and Buddhist traditions, illustrating the shared artistic heritage of these religions. It specifically points out early sculptures of Jain Tirthankaras, Yakshinis Ambika and Chakreshwari, and Ayagapatas (worship tablets).

The text then shifts focus to the Vidisha-Sanchi region, another significant cultural center where Vedic, Jain, and Buddhist religions coexisted for centuries. The discovery of inscribed Tirthankara images at Durjanpur near Vidisha, attributed to the Vaishnavite Gupta ruler Ramgupta in the late 4th century CE, further exemplifies this harmonious coexistence. The presence of a Vaishnavite center at Udayagiri and a Buddhist center at Sanchi nearby, with Jainism's principle of equanimity influencing the entire area, is highlighted.

The author extends this observation of religious harmony to other locations like Kaushambi, Devgarh, Khajuraho, and Ellora in central and northern India, as well as to sites in South India such as Banavasi, Kanchi, Moodbidri, Dharmasthala, and Karkala. These sites, with their diverse religious monuments, showcase the prominence of cooperation and tolerance in India's developing culture.

The text also emphasizes the crucial role of Jain Acharyas (spiritual leaders) like Kalaka, Kundakunda, Samantabhadra, and Hemachandra in fostering this spirit of cooperation. Their influence extended beyond the general populace to the merchant class and royalty, and they were instrumental in resolving disputes and promoting national sentiment. Jain acharyas even mediated conflicts between the Rashtrakuta and Ganga dynasties in South India. The text also mentions the far-reaching activities of scholars like Kalaka, Kumarajiva, Dipankara, and Atisha, who spread Indian culture and its message of universal welfare to Western Asia, Central Asia, China, Tibet, and Southeast Asia. The example of Acharya Dipankara returning from Tibet to unite Indian rulers against foreign invasions is cited as a testament to their dedication to national interest.

The scholarly debates held at Shravanabelgola between Jain scholars and those of other faiths are described as intellectual and free from animosity.

The text then discusses the post-Gupta period, noting the decline of Buddhism's influence to specific regions, while Jainism spread more widely. During this time, Vaishnavism and Shaivism became more accommodating by incorporating beneficial elements from other traditions, a trend in which Jainism played a role by integrating its own beneficial principles into these religions.

The author notes that the medieval period brought significant political and social changes. Vedic-Puranic religion evolved, with the discontinuation of animal sacrifice and complex rituals. The new Smarta tradition established new philosophical dimensions in line with changing times, influenced by Jainism's principles of ahimsa (non-violence) and equality. Jainism did not oppose the existing social structures like Varna-ashrama, rituals, administration, or economics, thus avoiding social complications. Jain rulers, merchants, and followers inspired and contributed to positive changes that fostered national consciousness.

In conclusion, the text asserts that Jainism has made an undeniable and exceptional contribution to the development of India's broad, universal culture.