Bharatiya Sanskruti Ka Samanvit Rup

Here is a comprehensive summary of the provided Jain text, "Bharatiya Sanskruti ka Samanvit Rup" (The Harmonious Form of Indian Culture) by Sagarmal Jain, in English:

The book argues that Indian culture is a complex and interwoven tapestry that cannot be truly understood by examining its components in isolation. Just as the functioning of a body cannot be grasped by dissecting it, the essence of Indian culture is lost when its constituent elements – particularly Jain, Buddhist, and Hindu philosophies – are viewed separately. To comprehend Indian culture fully, a holistic and integrated study of these traditions and their interrelationships is essential.

The Intertwined Nature of Vedic and Shraman Traditions:

The author asserts that from the earliest periods of Indian history, the Vedic and Shraman (Jain and Buddhist) streams of thought have flowed together, influencing each other significantly. Archaeological findings from Mohenjo-daro and Harappa suggest the existence of a sophisticated pre-Vedic culture that emphasized meditation and asceticism, unlike the early Vedic emphasis on rituals and sacrifices. While there was initial disdain for groups like the Vratyas in the Rigveda, this attitude evolved into respect in the Atharvaveda, symbolizing the growing harmony between these traditions.

Concepts like austerity (tapas), renunciation (tyaga), asceticism (sanyas), meditation (dhyan), samadhi, liberation (mukti), and non-violence (ahimsa), which were initially absent in early Vedic texts, gradually found their way into later Vedic literature, especially the Upanishads. The author suggests that these concepts were incorporated into the Vedic stream due to the influence of the Shraman tradition.

Upanishads, Mahabharata, and Gita as Symbols of Synthesis:

The Upanishads, Mahabharata, and the Bhagavad Gita are presented as prime examples of this synthesis. While they acknowledge the authority of Vedic rituals, they also critique them and integrate them with spirituality, reinterpreting concepts like sacrifice to mean self-sacrifice or social service rather than animal sacrifice. These texts are seen as a result of the confluence of the renunciatory Shraman tradition and the action-oriented Vedic tradition. The Upanishads and the Gita, in particular, are not solely representatives of ritualistic Vedic religion but are products of this integration, giving spiritual depth to Vedic practices and accepting the core tenets of the Shraman path.

Jainism and Buddhism as Purifiers, Not Opponents:

While acknowledging the fundamental differences and the historical opposition of Jainism and Buddhism to certain Vedic practices like animal sacrifice, caste by birth, and the infallibility of the Vedas, the author argues that these movements should be viewed as purifiers of Indian culture, not as its enemies. They acted like physicians, correcting the distortions that were creeping into Indian society through ritualism, priestly dominance, casteism, and the exploitation of lower classes.

However, the author also notes that in the process of refining Vedic practices, Jain and Buddhist traditions themselves were influenced by the Vedic tradition. Vedic rituals found new forms in Tantric practices, and some Hindu deities were incorporated into Jain and Buddhist traditions (e.g., Yakshas, Yakshinis, and guardian deities in Jainism). Concepts like the worship of Saraswati and Lakshmi became part of Jain life. The influence of the Vedic tradition led to rituals and invocations becoming more prominent in Jain temples, even adopting aspects of Hindu puja methods. Similarly, Rishabha and Buddha were accepted as avatars of God in some Hindu traditions, while Jainism recognized figures like Rama and Krishna as important individuals (Shalaka Purush).

The True Nature of Indian Religions:

The author contends that today, neither Hinduism is purely Vedic, nor are Jainism and Buddhism entirely Shraman. All have evolved into synthesized forms of both Vedic and Shraman cultures, with varying emphasis on engagement with the world (pravritti) and renunciation (nivritti). The core of Indian culture lies in the harmony of pravritti and nivritti, a principle that was first evident in the Ishavasya Upanishad.

Reinterpreting Jainism and Buddhism:

The author criticizes the tendency, influenced by Western thinkers and some Indian intellectuals, to portray Jainism and Buddhism as diametrically opposed to the Vedic tradition. This is deemed a misconception. Just as the Sankhya and Mimamsa schools, though atheistic, are considered part of the broader Indian philosophical landscape, Jainism and Buddhism should also be understood as integral parts of Indian culture. Hinduism itself is a vast tradition encompassing theism, atheism, dualism, non-dualism, action, and knowledge.

The Shared Roots and Liberalism:

The text emphasizes that Jain and Buddhist traditions are not foreign to India but are indigenous to its soil. They are seen as developments of the Upanishadic stream, providing a path for the upliftment of the downtrodden and liberation from caste, ritualism, and priestly authority. Their teachings are rooted in moral virtues rather than elaborate rituals.

The ancient Jain texts like Acharaanga, Sutrakritanga, and Rishibhashita (Isibhasiyai) are highlighted as crucial guides in understanding this interconnectedness. Rishibhashita, in particular, mentions numerous sages from various traditions (Nārada, Asitadevala, Yajnavalkya, etc.) and calls them Arhat-rishis, Buddha-rishis, and Brahmin-rishis. This indicates the liberal and inclusive nature of ancient Jainism, recognizing that liberation is not confined to those strictly following its own rules but is accessible to followers of different paths.

The mention of Rishibhashita demonstrates that the Upanishadic tradition and the Jain tradition share a common origin. The text argues that if the Upanishadic stream is considered an integral part of the Vedic or Hindu tradition despite its differences, then Jain and Buddhist traditions should also be recognized as integral parts.

Overcoming Sectarianism:

The author laments that foreign influences have sowed divisions not only between Hindus and Muslims but also among various Indian religious communities. The study of these ancient texts, which promote universality and tolerance, is presented as an antidote to this sectarianism. The text concludes by stating that viewing these cultural streams in isolation will hinder a proper understanding. Therefore, studying Upanishadic literature is essential for understanding Jain and Buddhist texts, and conversely, the study of Jain and Buddhist traditions is crucial for a complete understanding of the Upanishads. Ultimately, the pursuit of truth with a neutral and comparative perspective, free from sectarian biases, is the only way to achieve liberation.