Gandhiji Ki Jain Dharm Ko Den

Here's a comprehensive summary of the Jain text "Gandhiji ki Jain Dharm ko Den" by Sukhlal Sanghavi:

The text explores the profound contributions of Mahatma Gandhi to Jainism, arguing that Gandhi revitalized and re-contextualized core Jain principles, making them relevant and actionable for modern life. The author, Sukhlal Sanghavi, emphasizes that while Jainism has ancient roots and enduring principles like Ahimsa (non-violence), Satya (truth), and Aparigraha (non-possession), its practical application had become diluted and rigid over centuries.

The Dual Nature of Religion: Sanghavi begins by stating that every religion has two aspects: the external "religious body" (Dharm Kalevar) and the internal "religious consciousness" (Dharm Chetna). The external form encompasses rituals, customs, and traditions, while the internal consciousness is the living spirit of the faith. A religion remains alive only if its consciousness, however faint, is present within its external form.

The Historical Trajectory of Jain Consciousness: The text posits that Jainism, throughout its history, has experienced periodic re-invigoration of its religious consciousness, particularly when its external form became rigid or superficial. It highlights Lord Mahavir as a pivotal figure who embodied and propagated this consciousness, addressing the societal ills of his time such as caste discrimination, untouchability, and ritualistic violence. Mahavir's Aparigraha was radical, encompassing renunciation of home, possessions, and even clothing.

The Decline and Stagnation of Jainism: Over time, however, the author contends that the Jain religious consciousness weakened as the external religious framework grew and became more complex. This led to fragmentation within the community, with different sects prioritizing adherence to rigid practices over the spirit of the teachings. The text laments that even while advocating for the liberation of women and the abolition of caste, Jain followers often remained influenced by Brahmanical traditions, perpetuating inequalities in practice. While they preserved the protection of animals from violence, they lost the essence of Aparigraha, becoming dependent on householders and losing self-sufficiency.

The State of Jain Society Before Gandhi: Sanghavi describes the state of Jain society in the preceding century as one of paradox. While they clung to the ideals of truth, non-violence, and non-possession, their daily lives and societal practices often contradicted these principles. There was a belief that these ideals were only applicable to ascetics in isolation and not to the practicalities of family, society, and nation. Ascetics, while preaching these virtues, offered no practical guidance on their implementation in worldly life. This led to a passive acceptance of traditions and a lack of initiative within the laity. The Jain community faced internal divisions, disputes in the name of religion, a rise in inactivity, opposition from the younger generation, and growing skepticism towards its core tenets.

Gandhi's Transformative Impact: The author then introduces Gandhi as a "karma-veer" (hero of action) whose arrival and activities in India awakened people. Gandhi's fearless advocacy of truth, non-violence, and non-possession, delivered with calm and lived practice, initially shocked the Jain community. They questioned how these principles could be integrated with worldly affairs without undermining the path of renunciation.

However, as Gandhi's influence grew and gained the respect of national leaders, the dormant Jain religious consciousness began to stir. Sanghavi asserts that Gandhi's influence caused an unprecedented revitalization of Jainism's religious consciousness over 35 years.

Specific Contributions of Gandhi to Jainism:

• Re-establishment of Faith in Ahimsa and Satya: Gandhi's successful experiments with non-violence and truth resonated deeply with Jains, reinforcing their inherent respect for these principles and proving their efficacy in societal and political spheres.
• Empowerment of Women: Jain tradition championed the equality and liberation of women, but in practice, they were often seen as weak. Gandhi demonstrated that women possessed immense strength, not inherently inferior to men, and encouraged them to take on responsibilities, transforming their outlook and participation in society.
• Overcoming Casteism and Untouchability: Gandhi's practical approach to integrating Harijans and other oppressed classes into society inspired Jains to actively embrace these principles, overcoming their initial hesitation and societal resistance.
• Integration of Renunciation and Action: Gandhi showed that renunciation (Nivritti) and action (Pravritti) are not contradictory but complementary. He demonstrated how to achieve a balance between spiritual detachment and active engagement in worldly affairs, opening the eyes of both householders and ascetics to the true meaning of Jain scriptures. This led many ascetics to engage in service without abandoning their vows or compromising their identity.
• Practical Application of Anekantavada: While Jains prided themselves on the principle of Anekantavada (non-one-sidedness), its practical application was often limited to intellectual debates and sectarian conflicts. Gandhi's skillful application of this perspective in all spheres of life demonstrated its potential for resolving conflicts and fostering holistic understanding, revealing that the "life" of Anekantavada lies in its practical use, not just its verbal articulation.
• Making Difficult Principles Attainable: Gandhi made seemingly extraordinary Jain practices, like celibacy in married life (exemplified by Vijay Seth and Vijaya Sethani, and Stulibhadra Muni), achievable through effort and accessible to the common person.
• Revitalizing Ascetic Practices: He breathed life into ascetic vows such as abstaining from night meals, limiting consumption, and fasting (Upavas, Ayambil). These practices, once viewed as mere rituals, gained new respect and vitality through Gandhi's life, making them unassailable by mockery.
• Giving Dignity to Jain Ideals: Many deeply ingrained Jain virtues and practices that had lost their luster were revived and dignified by Gandhi's life and example.

Conclusion: Sanghavi concludes that Gandhi's contribution to Jainism was immense and multifaceted. He not only activated and developed the dormant religious consciousness of the Jain community but also made their inherent principles of non-violence, gender equality, class equality, renunciation, and pluralism practically applicable and meaningful. While Jainism had noble sentiments of universalism, its practices had become sectarian. Gandhi's prayer and universal outlook further enriched and actualized these inclusive sentiments within Jainism, making them a living reality. The author acknowledges that Gandhi's influence extended to all communities, but specifically highlights his profound and varied contributions to Jain society, enabling them to prove the dynamism and relevance of their ancestral principles. The text ends by emphasizing that the debt owed to Gandhi can only be repaid by sincerely following the path he illuminated.