Bharatiya Sanskruti Aur Jain Dharm Sadhna

This document, titled "Bharatiya Sanskruti aur Jain Dharm Sadhna" by Damodar Shastri, argues that Jainism (Shraman culture) and Vedic culture have coexisted and influenced each other throughout Indian history. The text highlights the fundamental differences and areas of convergence between these two major philosophical and cultural streams.

Here's a breakdown of the key points:

1. Contrasting Early Cultures:

• The text begins by contrasting two early Indian traditions. One was characterized by dependency on deities for material desires, animal sacrifice in rituals, a life of struggle, and insecurity, with examples of cruelty. This is implicitly contrasted with the "Vratya" people, who were dedicated to vows and non-violence, believed in self-welfare and self-purification, and were followers of the Shraman culture.

2. The "Asura" Connection:

• The conflict between "Devas" and "Asuras" is presented as a conflict between two cultures. Scholars suggest that "Asura" kings were likely associated with the Jain culture. While the term "Asura" later became synonymous with "violent," the text argues that originally, they were followers of the Vedic tradition (as per Vishnu Purana) and had complete faith in non-violence, were skeptical of sacrifices and rituals, and opposed to Shraddha and karma-kanda. King Bali's description of self-cultivation in the Mahabharata is cited as being entirely consistent with Jainism.

3. The Indus Valley Civilization and Jainism:

• The remnants of the Harappan and Mohenjo-daro civilizations are interpreted as evidence that their creators were followers of Lord Rishabhadeva, the first Tirthankara of Jainism, and devotees of yogic meditation and self-cultivation, thus aligning with Jain culture.

4. Vedic Culture's Evolution and Jain Influence:

• The text asserts that Jain culture progressively influenced Vedic culture, leading to the acceptance of non-violence (Ahimsa) as a significant principle. The Vedic pursuit of "heaven" (Swarga) initially represented material prosperity and sensual pleasure but was later seen as transient and unsatisfactory. Consequently, the goal shifted from "heaven" to a state beyond "punya" (merit) and "papa" (demerit). The nature of Vedic rituals (Yajna) also evolved from animal sacrifice to "knowledge-Yajna" (Jnana-Yajna), reflecting a growing emphasis on inner spiritual practices. This shift is attributed to the influence of Jain culture.
• The "Vitaraag Dharma" (religion of dispassion) attracted followers of Vedic culture. While there might have been initial disrespect towards these followers, over time, a path of synthesis and a liberal outlook emerged, leading to increased mutual ideological exchange between the two cultures. This resulted in the practical aspects of daily life becoming difficult to distinguish between the two.

5. Fundamental Differences Between Vedic and Jain Cultures:

• Despite convergence, fundamental differences remain:
  • Creator God: Vedic culture posits God or a divine being as the creator, sustainer, and controller of the universe. Jainism, while acknowledging God, denies the concept of a creator God. It believes the universe is regulated by the inherent powers within the fundamental elements of life (Jiva) and non-life (Ajiva).
  • Object of Worship: In Vedic culture, deities are worshipped for their miraculous powers, wealth, and worldly boons. In Jain culture, the ultimate criterion for worship is "Vitaraagta" (dispassion or freedom from attachment and aversion). While Vedic prayers often sought the favor of powerful, world-governing deities, Jainism venerates the Pancha Parameshthis (five supreme beings) who are embodiments of dispassion.

6. Jainism as a Practical Way of Life:

• Jainism is not merely a set of doctrines but a way of living. The ideal is for Dharma to become an inborn, natural action, not something imposed from outside. This requires unity between thought and action.
• The practice of Dharma should be natural, considering the circumstances and capabilities of the practitioner. Different stages of life (child, old, healthy, sick) may have different manifestations of Dharma, but the ultimate goal is a state of oneness between the practitioner and Dharma.

7. The Nature of Ahimsa (Non-Violence):

• The root cause of violence is anger and ignorance ("Moh") within the perpetrator. Violence can be internal (mental) or external (physical). Even if external violence is not carried out, internal violence of thought still causes bondage.
• Internal violence (impure thought) is the primary cause of suffering, while external violence (harming others) is secondary. Freedom from the consequences of external violence depends on the absence of internal violence. The text emphasizes that even with unavoidable external actions, proper mindfulness (Samiti) prevents karmic bondage, while lack of it leads to self-harm.

8. The Path of Behavior and Dispassion:

• The ultimate goal is Vitaraagta, but it is reached through stages, gradually overcoming attachment (Moh), passion (Raag), and aversion (Dvesha). Actions driven by anger, aversion, or malice are considered "Ashubh-upayog" (impure consciousness) and are to be avoided.
• "Shubh-upayog" (pure consciousness), characterized by compassion, kindness, and devotion to the worthy, is a higher state than impure consciousness but is still considered a means, not the end. The ultimate goal is "Shuddhopayog" (unalloyed consciousness).
• Even "Shubh-upayog" can be a form of bondage, though it leads to merit. The aim is to move beyond even auspicious desires towards the pure self. While auspicious practices may lead to positive karma, the ultimate liberation comes from the realization of the true self.

9. The Importance of Natural Action and Detachment:

• The text emphasizes that compassion, kindness, and mercy should be practiced, but without attachment, a sense of doership, or ego. These emotions, when accompanied by attachment, can lead to bondage. The belief that one can help or harm others is considered delusion.
• True liberation comes from detachment from worldly possessions, including one's own body, and recognizing the impermanence of all things. The concept of "kartritva-bhavna" (sense of doership) is to be abandoned.

10. Rejection of Creator God and Emphasis on Inherent Power:

• The Jain perspective posits the universe as a playground of Jiva and Ajiva, both eternal and without beginning or end. The creation and destruction of physical elements are governed by their inherent properties. Karmic bondage also arises naturally due to the power of karmic matter. The cyclical experience of happiness and sorrow is also determined by karma.
• Therefore, there is no need to assume an omnipotent, regulating divine power. Each soul has the potential for Vitaraagta within itself. A liberated soul (Kevali) has knowledge of all worldly objects, but this does not imply control or creation.

In essence, the document argues that Jainism, with its emphasis on non-violence, self-reliance, dispassion, and rational understanding of the universe, has been a profound and enduring influence on Indian culture, coexisting with and shaping the Vedic tradition over centuries. It highlights the philosophical depth and practical applicability of Jain principles for achieving spiritual liberation.