Harijan Aur Jain

This Jain text, "Harijan aur Jain" by Sukhlal Sanghavi, discusses the implications of a bill passed in the Bombay Legislative Assembly for "Harijan Mandir Pravesh" (Harijan Temple Entry). The author analyzes various reactions within the Jain community to this bill and argues for a progressive and inclusive stance.

Here's a breakdown of the key points:

1. The Trigger: The Harijan Temple Entry Bill:

• The bill's passage in Bombay awakens a dormant section of the Jain community, leading to differing opinions on its applicability to Jains.

2. Conflicting Voices within the Jain Community:

• Argument 1: Jainism is Separate from Hinduism: Some argue that Harijans are part of Hindu society, and since Jains are distinct from Hindus, the bill, aimed at reforming Hindu society, should not apply to Jains.
• Argument 2: Jainism is Separate from Hindu Dharma (but Jains are part of Hindu Society): Others accept Jains as part of Hindu society but insist Jainism as a religion is distinct from Hinduism. They argue the bill is about reforming Hindu dharma, not Jain dharma, and since Harijans follow Hindu dharma, not Jain dharma, the bill shouldn't apply to Jain temples.
• Argument 3: Tradition and Property Rights: Some oppose the bill based on long-standing Jain traditions and the belief that Jain temples are Jain property, asserting Jain ownership.

3. The Author's Counter-Arguments and Analysis:

• Refuting the "Jains are Separate from Hindu Society" Argument:

  • Sanghavi challenges the narrow definition of "Hindu" as solely followers of Brahminism or Vedic tradition.
  • He traces the etymology and historical expansion of the term "Hindu" and "Hindustan," showing how it encompassed various people and regions over time, including by Arabs, Muslims, and eventually the British.
  • Citing Lokmanya Tilak, he defines a "Hindu" as someone who considers India as the birthplace of their divine beings and sages, making their sacred land. Based on this, Jains, with their holy men and pilgrimage sites in India, are undeniably part of Hindu society.
  • He criticizes the misunderstanding that equates "Hindu" with only Vedic tradition, leading to the erroneous belief that Jains are separate from Hindu society.

• Refuting the "Jainism is Separate from Hindu Dharma" Argument:

  • Sanghavi acknowledges that the term "Hindu Dharma" became prominent post-British rule and encompasses various religions in India.
  • He asserts that all religions originating in India, except Islam, Zoroastrianism, Christianity, and Judaism (whose founders and holy sites are outside India), are considered part of "Hindu Dharma."
  • He explicitly includes Buddhism as a branch of Hindu Dharma, despite its spread outside India.
  • Therefore, he argues, Jainism, being an ancient Indian religion, is a significant and integral part of "Hindu Dharma." Those who equate "Hindu Dharma" solely with "Vedic Dharma" lack proper historical understanding of Jainism, Hindu society, and Hindu Dharma.
  • He points to prominent scholars and works like "Indian Philosophy" by Sarvepalli Radhakrishnan and others, which treat Vedic, Buddhist, and Jain traditions collectively as "Hindu Dharma."

• Addressing the Core Issue: Harijans and Jain Temples:

  • The author then tackles the crux of the matter: even if Jains are part of Hindu society and Jainism is part of Hindu Dharma, why should a bill concerning Harijans apply to Jain temples?
  • He argues that Harijans are not inherently followers of Jainism, nor are they part of Jain society.
  • Harijans do not exhibit any specific Jain rituals or claim to follow Jainism. They worship Hindu deities like Shankar, Ram, Krishna, Durga, and Kali, and follow Vedic/Puranic customs and festivals.
  • Therefore, Harijans are to be understood as followers of the Vedic-Puranic tradition within Hindu society, not the Jain tradition.

• The True Spirit of Jainism and its Relevance to the Bill:

  • Sanghavi delves into the core principles of Jainism, identifying its ultimate goal as the removal of obstacles to the all-round development of humanity and the practice of universal compassion without exception.
  • Key Jain tenets derived from this are: freedom from blind faith in deities, rejection of scriptures or traditions hindering this freedom, refusal to acknowledge classes monopolizing such scriptures as Gurus, and opposition to any practice promoting violence or inequality among humans.
  • He emphasizes that Jain Gurus and scriptures are judged by their ability to embody these principles.
  • He asserts that Jainism has always opposed violence in the name of religion and promoted Ahimsa (non-violence). Jains reject the Brahminical hierarchy and accept all seekers of Dharma, regardless of caste, even including the once-outcast Chandala. They also include Brahmins who might have considered Jain ascetics inferior.

• Jain Tradition of Inclusion and the Modern Contradiction:

  • Sanghavi highlights the Jain tradition of actively encouraging people from all backgrounds and faiths to engage with Jainism. Historical figures like Hemachandra and Kumarpal, who were themselves followers of other traditions, were welcomed and influenced by Jain teachings.
  • He points out that Jains have historically shown a remarkable openness to bringing influential and wealthy individuals from diverse backgrounds (Parsis, Muslims, rulers, scholars) into their fold, seeing it as an affirmation of Jainism. They welcomed such individuals without inquiring about their primary deities or practices.
  • This raises a crucial question: why the strong opposition to Harijan temple entry now?

• The Weakness of Modern Jainism:

  • The author attributes this opposition to the "weakness" of contemporary Jainism. While Jain gurus might offer equal respect to people of various castes and backgrounds in the monastic order (a point he qualifies by noting the absence of historical accounts of untouchables being placed in honored positions after the time of Harikeshi and Metarya), the fundamental principle of uplifting the marginalized has been forgotten.
  • He argues that while Jains may reluctantly allow Harijans into their homes and temples for cleanliness and health reasons, this is driven by self-interest. However, when Harijans seek entry as equals or when laws are enacted to facilitate this, Jains suddenly remember their distinctiveness and the fact that Harijans worship other deities. This is what he calls "today's Jain piety."

• The Influence of Power and Wealth:

  • Sanghavi posits that if the Harijan community were to gain political and economic power (like gaining high positions or becoming wealthy), Jains, with their "Vaishya nature," would likely welcome them, just as they have historically welcomed powerful Christian, Muslim, Parsi, and other rulers.
  • He concludes that Jains have forgotten their true Dharma principles and now equate Dharma with the prestige of power and wealth.

• The Hypocrisy of Opposition:

  • He argues that it is hypocritical for Jains to oppose the Harijan Temple Entry Bill when they have no restrictions for other non-Jain Hindus entering their religious spaces and even actively encourage it.
  • He believes Jains should be advocating for open doors for Harijans based on their Dharma principles, rather than opposing the bill. He sees the opposition as a victory for ancient Vedic tradition and a defeat for the original Jain and Shramanic Dharma.

In essence, Sukhlal Sanghavi's "Harijan aur Jain" is a powerful critique of the reactionary elements within the Jain community in response to the Harijan Temple Entry Bill. He argues that a true understanding of Jainism's history, philosophy, and core principles necessitates an inclusive approach towards Harijans, aligning with the broader concept of Hindu society and Dharma. He sees the opposition not as a defense of Jain identity but as a manifestation of forgotten principles and a succumbing to the influence of societal power structures.