Ekatmakta Ke Saye Me Pali Pusi Hamari Sanskruti

Here's a comprehensive summary of the Jain text "Ekatmakta ke Saye me Pali Pusi Hamari Sanskruti" by Bhagchand Bhaskar:

The book "Ekatmakta ke Saye me Pali Pusi Hamari Sanskruti" (Our Culture Nurtured in the Shadow of Unity) by Dr. Bhagchand Bhaskar explores the theme of unity and integration within Indian culture throughout its history, highlighting how this unifying spirit has preserved it despite various challenges and influences.

The author begins by likening culture to the pulse of an individual, community, or nation, through which its past, present, and future can be understood. He asserts that Indian culture, despite its historical ups and downs, has never lost its essential unity, with the "swara" (melody or essence) of oneness consistently present.

Bhaskar views the nation as a beautiful body with numerous organs, each with its own nature and boundaries. These organs, while distinct and sometimes in conflict due to human emotions like anger and jealousy, remain fundamentally connected to the soul, embodying a spirit of unity. This inherent unity is so strong that external elements can integrate and become part of it.

The text emphasizes that the nation's existence is bound by a loving chain of unity. The awakening of national consciousness is the primary step towards development, with peace, coexistence, and non-violence as its ultimate goals. Unity, nurtured amidst diversity, fosters courtesy and goodwill, teaching the valuable lesson of mutual support among living beings.

The author identifies language, religion, caste, and regionalism as significant factors that can fragment unity. When individuals become narrow-minded in these aspects, they can transcend justice and humanity, becoming violent, cruel, and tyrannical, blinded by selfishness and a lack of discernment between what to accept and what to reject.

Language is presented as a tool for expression, not an end in itself. When it becomes an end, it leads to attachment, narrowness, resentment, quarrels, and ultimately, a loss of consciousness, leaving only opposition and stagnant regional sentiments.

The text critically examines the role of religion, noting that while some consider it opium, history shows that religious fervor has often led to the oppression of minorities. Religion, if not understood in its true essence, can be worse than poison. The author criticizes religious and political leaders who manipulate public sentiment for their own gain, calling them traitors. He argues that religion's path is often deliberately narrowed by egoistic leaders, leading to conflict and a breakdown of restraint.

The central theme of contemporary politics, according to Bhaskar, has become religion and caste, rendering secularism a mere facade. Educational institutions are also succumbing to this decay, with the pursuit of power corrupting morality and instilling negative traits in the younger generation. The author laments the plight of honest individuals in such a scenario.

Looking at history, the author contends that Indian culture's pure fabric has remained untarnished. While deviations from the original spirit of the caste system (Varnashrama) have led to cruelty, this selfishness and arrogance cannot be considered the reality of Indian culture. Instead, it has been a breeding ground for divisive casteism and religious fanaticism, causing suffering to many. Such negative aspects are not part of Indian culture but rather a product of a distorted mindset. The author points out that even the sanctity of the Saraswati river was stained by animal sacrifice in the name of religion, necessitating a reinterpretation of Vedic moral ideals in later times. Figures like Rama and Krishna are presented as crucial links between Brahminical and Shramanic cultures, enriching the harmonizing essence of Indian culture.

The text discusses the inclusion of groups like the Lichchavis and Mallas, referred to as "Vratyas" in Brahmanical traditions, who were Kshatriyas by birth but had different practices and languages, and embraced Shramanic culture. They opposed Vedic rituals and casteism, emphasizing spirituality and non-violence. The rise of Upanishadic thought is seen as a consequence of Vratya culture, which critiqued Vedic sacrifices.

The Shramanic tradition, particularly Jainism and Buddhism, is highlighted for its understanding and preservation of unity. Jain scholars and Tirthankaras promoted equanimity, effort, and self-reliance, giving life a new dimension. Mahavira and Buddha, through their personal experiences, brought these principles to fruition. Shramanic culture actively opposed distorted traditions that had crept into Vedic culture, bringing about societal renewal. Its core values of moral purity and firm non-violence were preserved through challenging times. Jainism's efforts towards unity through Vibhajyavada and Anekantavada are considered unique. While Buddhism saw deviations over time, Jainism never compromised on character.

The emergence of Prakrit and Pali languages expanded literary expression, fostering a beautiful tapestry of unity in literature. The teachings of Arhats and Bodhisattvas made life more meaningful and instilled a sense of belonging, leading to significant contributions in various fields and the development of emotional unity.

The rise of the Magadha Empire and the subsequent fragmentation of northwestern India, coupled with foreign invasions, created opportunities for figures like Chandragupta Maurya to establish political stability and unity. Ashoka, despite adhering to one sect, was a supporter of multiple faiths, promoting religious tolerance, non-violence, and universal welfare.

Following the Mauryan decline, the Shungas established a Brahmanical empire, followed by the Andhras and Satavahanas who fostered Vedic culture. Prakrit language flourished, alongside other religions and languages. Rulers like Kharavela furthered this development. Invasions by the Shakas, Yavanas, Pahlavas, and Kushanas were assimilated into Indianness, exemplified by figures like Menander and Kanishka. Scholars like Ashvaghosha and Nagarjuna contributed to literature, and Gandhara and Mathura art flourished, with Jain, Buddhist, and Vedic traditions developing harmoniously.

The Gupta period is recognized as a golden age, characterized by strong cultural unity. Sanskrit saw a resurgence, with scholars emphasizing syncretism. Jain Agamas were compiled, and Vaishnavism, Jainism, and Buddhism coexisted peacefully. Art also saw significant development.

The post-Gupta period saw political decentralization and invasions, but the Vardhana dynasty, under Harshavardhana, emerged. Despite wars, Harshavardhana's religious tolerance, evident in the Kannauj Buddhist council and the Prayag assembly, allowed both Shramanic and Brahmanical traditions to thrive.

After Harshavardhana's death, numerous smaller kingdoms emerged, each contributing to the preservation and enrichment of culture. Despite the strengthening of the caste system, fragmentation was largely avoided. Kings maintained religious tolerance, fostering unity.

The revival of Brahmanism began in the Shunga period, and by the post-Gupta era, various sects like Shaivism, Vaishnavism, Shaktism, and Nathism gained prominence, influencing art and culture. Buddhism declined in India but found popularity abroad, though its influence was damaged by deviations and Tantric ideas.

Jainism, particularly in South India, enjoyed royal patronage and became closer to Vedic traditions, reflected in its art. The core principle of Jainism, Anekantavada, supported unity through non-violence. Jain scholars sought to alleviate suffering and resolve internal conflicts, with concepts like Sarvodaya and the teachings of Haribhadra and Hemachandra furthering this aim. Jain literature consistently promoted unity, and the Jain community has no history of aggression or undermining unity, making an invaluable contribution to Indian culture.

Religious tolerance persisted despite the emergence of various sects, with kings supporting different religious endeavors, thereby invigorating national unity. The exchange of religious and cultural ideas fostered diversity alongside unity.

The text then discusses Muslim invasions, their brutal excesses, and the resulting disruption. However, the Vijayanagara Empire resisted, establishing its political vision and generosity. This empire fostered peaceful coexistence among various faiths, and despite conflicts with Bahmanis and Mughals, internal discord was managed through royal foresight, as exemplified by Bukkaraya's impartial decision in a Jain-Vaishnav dispute. Kings embraced titles signifying their role as protectors of all religions, with Krishnadeva Raya's secularism being particularly noted. Ultimately, the Vijayanagara Empire was devastated by Muslims.

Subsequent Muslim invasions by figures like Mahmud Ghazni and Muhammad Ghori led to the looting of temples and burning of libraries. The lack of unity among Hindu rulers contributed to their defeat, and forced religious conversion was a hallmark of Muslim rulers' fanaticism. However, some Muslim figures like Nizamuddin Auliya and Sheikh Salim Chishti Indianized Islam, and Sufi poets like Malik Muhammad Jayasi created works of love, while Amir Khusrau attempted to blend Hindi, Sanskrit, and Urdu, demonstrating a spirit of unity.

The text concludes by highlighting the emergence of devotional movements and social reform initiatives across India, led by saints like Ramananda, Kabir, Guru Nanak, and others who fostered a new way of life rooted in unity. This, the author argues, is a result of philosophical and social thought. Philosophy is the refined essence of spiritual consciousness, a precious gem born from deep thought that awakens consciousness. While philosophical values are eternal, their temporal aspects adapt to circumstances. Jain philosophy is characterized by its enduring nature and timeless principles, which have kept it glorious and alive. Jainism is fundamentally humanitarian, its principles never becoming outdated or stagnant. Lord Mahavira's revolution in religious, social, economic, and intellectual spheres was consciousness-based, emphasizing absolute non-violence, equanimity, and unity. Its unique feature is the appropriate coordination of engagement with renunciation. Jain culture's ability to integrate all religions, sects, and classes onto a single platform without discrimination is an integral and vital aspect of its being.

In conclusion, despite foreign and domestic invasions and counter-invasions throughout Indian history and culture, India has largely been saved from cultural decline. The philosophical insights of Jainism (Anekantavada), Buddhism (Vibhajyavada), Shankaracharya (Mayavada), Ramanujacharya (Vishishtadvaita), Madhvacharya (Dvaita), and Nimbarkacharya (Dvaitadvaita) promoted spirituality and social unity. With few exceptions, Indian culture's fundamental spirit has been that of a single nation, with any divisions akin to those within a family, never leading to a separation from the nation itself. Our culture, nurtured in the shadow of unity, is steeped in spirituality and non-violence, prioritizing human welfare, which is its defining characteristic.