Bharatiya Sanskruti Me Jain Darshan Ka Avadan

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Contribution of Jain Philosophy to Indian Culture Author: Dr. Mulakhraj Jain

This article, "Contribution of Jain Philosophy to Indian Culture" by Dr. Mulakhraj Jain, posits that Jain philosophy is a significant and sweet fruit of the vast tree of Indian culture. It argues that Jain thought has profoundly impacted Indian culture, introducing unique streams of thought not found elsewhere.

The author begins by defining "culture" as stemming from "Samskara" (refinement), representing the refined emotions, customs, and thoughts of a people. Indian culture, in particular, is presented as a legacy of ancestors, embodying truths discovered over millennia. Despite the diversity of castes, practices, beliefs, and customs in India, Indian culture endures due to its fundamental qualities: syncretism (Samnvaya-bhavana), spiritual pursuit and self-control (Adhyatma-sadhana and Atmasanyam), and the ability to absorb good qualities (Gunagrahan-shilta).

Syncretism is highlighted as the bedrock of Indian culture. This quality allowed for the opening of doors to renunciation and liberation for all religions, even with varied practices and beliefs. The author cites examples like Swami Ramananda, who patronized both devotional (Saguna) and non-devotional (Nirguna) paths, and Tulsidas, whose "Manas" is seen as a grand effort at synthesis. Indian culture, the author argues, prioritizes personal spiritual practice, readily accepting any path that brings joy to an individual. Shankaracharya's Advaita Vedanta and Ramanujacharya's Vishishtadvaita Vedanta initially caused philosophical discord, with one emphasizing knowledge and the other devotion as the path to liberation. Tulsidas, however, integrated both, viewing them as inseparable for overcoming worldly fears.

Regarding spiritual pursuit and self-control, the article asserts that Indian culture never prioritized hedonism. It is described as an "Aryan culture," nourished by renunciation and austerity, adorned by sages and Shramanas. The author points out that even when medieval Siddhas embraced "Mahasukhvad" (great happiness) as part of their practice, with figures like Saraha-pa claiming worldly pleasure leads to liberation, this was ultimately not fully absorbed by the broader Indian cultural ethos. The refusal of the Indian sage Dandyayan to be swayed by Alexander's power or temptations exemplifies the enduring Indian value of controlling desires and embracing renunciation.

The article also emphasizes Indian culture's openness to truth-seeking and accepting good qualities from others. It acknowledges the influence of Greek astrology and artistic styles on Indian culture. While Jain ascetics and saints greatly valued renunciation, they readily adopted beneficial qualities from other traditions for the welfare of society.

The text then delves into the specific contributions of Jain philosophy to Indian culture:

• Ahimsa (Non-violence): While Vedic culture also considered non-violence, the practice of animal sacrifice (Pashubali) after the Vedic period, prevalent in Brahminical culture, caused societal disharmony. Lord Mahavir strongly opposed this, challenging the notion that "Vaidiki Himsa, Himsa Na Bhavati" (Vedic violence is not violence). He declared that all beings desire life, find happiness agreeable, and suffering disagreeable, therefore no one should be harmed. This stance influenced later Upanishadic thought. The text quotes from the Shramanasutta: "All beings desire to live, not to die. Therefore, the Jains consider the killer of life a sinner."

• Rejection of God as Creator: Jain philosophy stands out among Indian philosophies for its unique stance in not accepting God as the creator of the universe. It posits that the universe has been in motion since time immemorial, driven by the interaction of inanimate and animate substances. This concept offered a new direction to Indian culture.

• Anekantavada (Multi-sidedness): This is identified as Jain philosophy's greatest contribution to Indian culture. Anekantavada is a standard for discerning truth by examining an object from multiple perspectives and viewpoints. The author quotes Mahavir: "Ahimsa is very essential for humanity, but the mental violence we commit by not understanding others' viewpoints is more harmful. We are becoming sectarian by remaining communal without knowing others' perspectives." The text explains that human knowledge is incomplete, and no single path leads to absolute truth. Anekantavada encourages acknowledging the truth within all religions and understanding that what one knows might be limited, and the person opposing them might also hold a valid perspective. The philosophical basis of Anekantavada is that every object is an indivisible mass of infinite qualities and properties, and understanding an object requires viewing it from numerous angles.

• Upaj-Vyay and Dhrauvya (Origination-Decay and Permanence): Jain philosophy investigates objects in terms of their origination, decay, and permanence. The text explains that "Dravyatva" (essential nature) is eternal, while "Paryaya" (forms or modifications) are impermanent. The statement "Upajvyay Dhrauvyayuktam Sat" (That which is existent is characterized by origination, decay, and permanence) from Tattvartha Sutra encapsulates this principle.

• Addressing Fear: Lord Mahavir highlighted that fear pervades the world because beings lack knowledge of their true "Atma-niti" (self-policy or inner righteousness). He stated that understanding "Atma-niti" would dispel fear, and the Navkar mantra would facilitate this knowledge.

In essence, the article argues that Jain philosophy, with its emphasis on ahimsa, rejection of a creator God, and the principle of anekantavada, has deeply enriched and shaped Indian culture, offering profound insights into ethics, metaphysics, and the nature of reality. The author concludes by praising Shri Jayantsen Suri, mentioning his contributions to Jain education and his published works.