Bharatiya Sanskruti Ka Vastavik Drushtikon

Here's a comprehensive summary in English of the provided Jain text, "Bharatiya Sanskruti ka Vastavik Drushtikon" by Dr. Mangaldev Shastri:

The article, "Bharatiya Sanskruti ka Vastavik Drushtikon" (The True Perspective of Indian Culture) by Dr. Mangaldev Shastri, aims to clarify the real viewpoint of Indian culture by presenting some fundamental principles to dispel the current confusion surrounding it. The author posits three core principles:

1. Indian Culture is Inherently Progressive:

Dr. Shastri argues that despite a common perception, often reinforced by terms like "Sanatan Dharma" (eternal dharma), Indian culture has been dynamic and progressive throughout its history. While its core essence may be ancient, its outward manifestations, practices, and beliefs have continuously evolved. He illustrates this with examples:

• Deity Worship: The comparison between Vedic and Puranic deities reveals significant changes in belief systems over time.
• The Concept of 'Yajna' (Sacrifice/Ritual): Initially referring to Vedic rituals for deities, the term 'Yajna' later expanded to encompass asceticism (tapo-yajna), yoga (yoga-yajna), knowledge (gyan-yajna), and even beneficial societal work (as propounded by Swami Dayananda) and land donation (Bhoodan-Yajna by Acharya Vinoba Bhave).
• The Meaning of 'Veda': The word 'Veda' originally meant general knowledge or learning but came to signify the vast body of Vedic literature, and later, the surviving Vedic compilations. Many branches of Vedic literature are now lost.
• The Caste System ('Varna'): The changing interpretations and applications of the 'Varna' concept reflect the evolving nature of social structures.
• Treatment of Lower Castes: The shift in perspective from rigid exclusion of Shudras and Ati-Shudras (as seen in texts like Manusmriti, which deemed them inauspicious or akin to a moving cremation ground) to the modern understanding and movement towards their upliftment (like the concept of 'Harijan') showcases significant progress.
• Assimilation of Foreign Cultures: The absorption of foreign peoples and the dissemination of Indian cultural messages abroad also demonstrate this progressive adaptability.

Dr. Shastri acknowledges that some transformations might not appear immediately progressive but argue that they are often driven by self-preservation instincts or societal needs, analogous to how an illness can strengthen the body's immunity. He emphasizes that the scriptures themselves acknowledge the changing nature of dharma according to different ages (Yugas), citing the prohibition of practices like animal sacrifice and niyoga in Kali Yuga, and the principle that dharma changes with changing circumstances. He criticizes the "static" view perpetuated by sectarian scholars and calls for embracing Indian culture as inherently progressive, looking towards the future rather than dwelling on the past, and integrating ancient wisdom with modern knowledge.

2. Indian Culture is Non-Sectarian (Asampradayik):

The second principle highlights the non-sectarian nature of Indian culture. Dr. Shastri notes that diversity of thought and the emergence of various sects are natural in any developed society due to inherent human psychological differences in inclination (knowledge-oriented, action-oriented, devotion-oriented) and variations in time and place. While sectarian differences can be conducive to individual growth when guided by a higher ideal of unity, they often become detrimental due to the selfishness, fanaticism, and intolerance of sect leaders.

He argues that Indian culture has an underlying current of tolerance but has also historically witnessed sectarian discord. He points to:

• Historical Examples of Conflict: The animosity between Shramanas (Jain-Buddhists) and Brahmins, as mentioned in the Mahabhashya, and instances of persecution and forced conversions of Jain and Buddhist temples into Puranic ones illustrate this conflict.
• Scriptural Hostility: He cites scriptural passages that disparage other sects, such as Manusmriti labeling Jain scriptures as "bad-sighted" and "fruitless," and Bhagavat Purana calling Shaivites "Pasandis" (heretics).
• Philosophical Debates: Even philosophical discourse often occurred within sectarian rivalries, with works bearing names that indicate animosity. He notes that while Sankhya philosophy maintained a purely philosophical stance, it was often criticized as "A-vaidik" (non-Vedic) by the Vedanta school.
• Caste System: The rigid caste system, like sectarianism, has been a source of disharmony.

Dr. Shastri clarifies that "non-sectarian" does not imply an opposition to sects but rather a respect for them within the bounds of morality and human welfare. Like tributaries feeding into a larger river, sects are seen as supplementary. He advocates for a culture where sects can coexist with mutual respect and healthy competition focused on promoting human welfare and the significance of Indian culture. He believes this non-sectarian spirit can resolve sectarian conflicts and inspire sects to focus on their core duties.

3. Indian Culture Possesses a Pan-Indian Sense of Belonging (Akhil-Bharatiya Bhavana):

The third principle emphasizes the pan-Indian character of Indian culture. Just as the Ganga river, originating from an unknown source, flows through diverse terrains and absorbs various streams to become a mighty river, Indian culture has evolved through different eras and absorbed diverse ideologies. The author draws a parallel between respecting the entire flow of the Ganga and fostering a sense of belonging across India's entire history.

He laments that sectarianism, pessimism, and narrow self-interests have often led to a neglect of this pan-Indian perspective. He cites scriptural notions of the decline of dharma in different ages and the Puranic narratives of the end of Kshatriya dynasties as examples of this tendency, often born from the frustration of dominant groups when their political or social dominance waned (e.g., the rise of Buddhism and Jainism leading to a sense of loss for some Vedic proponents).

Dr. Shastri criticizes the modern tendency of some communalists to dismiss post-Mahabharata history as irrelevant or not a cause for pride. He stresses that understanding Indian culture requires studying the development and progress of its people, not just the history of dynasties or sects. He argues that the Buddhist and Sant eras hold as much importance as the Vedic era. He calls for understanding the continuous flow of people's lives and folk culture, and for establishing contact with the entire history of the nation.

This "sense of belonging" is crucial for overcoming narrow sectarianism and experiencing reverence and pride for all great individuals of India, regardless of their sect or caste. He advocates for freeing these great figures from sectarian confines and bringing their teachings into the open for the benefit of all humanity.

Finally, Dr. Shastri connects this pan-Indian sense of belonging to addressing contemporary issues like communal conflict and the plight of backward castes. He believes that a truly pan-Indian approach, guided by the principles of Indian culture, involves mutual respect among sects, celebrating shared festivals and the birth anniversaries of revered figures from different traditions, and fostering intellectual, moral, literary, and artistic exchange to resolve communal disharmony and uplift marginalized communities.