Gandhiji Ane Jainatva

Here's a comprehensive summary of the provided Jain text, "Gandhiji ane Jainatva" (Gandhiji and Jainism) by Sukhlal Sanghavi, focusing on its core arguments:

The text explores the complex relationship between Mahatma Gandhi and Jainism, noting how various religious communities, including Muslims, Christians, Arya Samajis, Buddhists, and Jains themselves, saw elements of their own traditions in Gandhi. While some sought to convert him or have him endorse their beliefs, Jains claimed him as their own, believing he embodied certain unique Jain principles.

The author, Sukhlal Sanghavi, observes a peculiar situation: while other religious groups eagerly sought Gandhi's endorsement and felt honored when he spoke positively about their faiths (even with criticism), the Sanatan (Orthodox Hindu) tradition hesitated to claim Gandhi as fully their own, and vice-versa. This, Sanghavi explains, is because Gandhi was not dogmatically attached to anything simply for being old or new. He critically evaluated all practices based on their utility for individual and societal improvement.

Consequently, Gandhi had to discard or modify many aspects of his birth religion (Hinduism) and, importantly, adopted and integrated principles from other religions, including Jainism, even giving them a distinct form. The text argues that Sanatan Dharma, by its very nature, is resistant to intelligent change and reform, viewing deviation as atheistic or outside its fold. This inherent inflexibility prevents it from fully embracing someone like Gandhi who embraced change and adopted principles from elsewhere.

In contrast, other reformist traditions, by their very nature, are more aligned with Gandhi's progressive and adaptable spirit. The author emphasizes that Gandhi's innate capacity for seeking and adopting useful principles resonates more with the core nature of these reformist sects. This is why, apart from the Sanatan tradition, other religious groups, including Jains, are more inclined to connect with Gandhi.

The core of the discussion then focuses on specific Jain principles that Sanghavi identifies in Gandhi's life and thought: Ahimsa (non-violence) and Anekantavada (non-absolutism or manifold aspects).

• Ahimsa: Sanghavi acknowledges that Gandhi's Ahimsa was not merely theoretical but a practical, revolutionary approach. It involved active engagement and struggle in all spheres of life without resorting to violence, striving for victory without defeat. This was a new and clear manifestation of non-violence that had not been seen before on such a scale.
• Anekantavada: Gandhi's Anekantavada is seen in his openness to understanding opposing viewpoints, even when holding firm to his own convictions. He demonstrated a magnanimous effort to comprehend the arguments of opponents and the generosity to let them proceed on their own path if their views differed, even without finding merit in them. This reflects a synthesis of seemingly contradictory perspectives, a practical application of Anekantavada in his daily life.

Sanghavi argues that while Gandhi's Ahimsa and Anekantavada were born from his own nature and were further refined through his deep association with individuals like Shrimad Rajchandra (a prominent Jain scholar), they were not confined to the rigid framework or terminology of traditional Jainism. If they had been, Gandhi's life would not have offered the same profound lessons and inspiration.

The author addresses the common Jain reaction: on one hand, when Gandhi's emphasis on protecting even the smallest insects, avoiding eating at night, or saving moths from lamps is highlighted, many Jains declare him truly Jain. On the other hand, when Gandhi discusses the issue of protecting stray calves versus dogs, these same Jains might quickly denounce him as violent and even an atheist, forgetting their earlier endorsement. Sanghavi remains neutral on these fluctuating pronouncements.

His primary focus is on how Ahimsa and Anekantavada operate within Gandhi's life. He concludes that Jainism has had a significant and clear influence on Gandhi's life concerning these principles, regardless of the form it took.

Finally, Sanghavi asserts that truly great individuals transcend specific religions or sects, often embodying aspects of many. Applying this universal truth to Gandhi, he states that Gandhi is not Jain, and yet, he is. This paradox, the statement of existence and non-existence simultaneously, is where the Jain characteristic is evident.