Harijano Ane Jaino - Book Summary

Here's a comprehensive summary of the Jain text "Harijano ane Jaino" by Sukhlal Sanghavi, based on the provided pages:

The article "Harijano ane Jaino" (Harijans and Jains) by Sukhlal Sanghavi addresses the controversy surrounding the proposed bill in the Mumbai Legislative Assembly concerning temple entry for Harijans (Dalits) and its implications for the Jain community. The author meticulously analyzes different viewpoints within the Jain community and argues for a more inclusive and true interpretation of Jainism.

The Core Issue and Conflicting Views:

The immediate trigger for the discussion is the bill advocating for Harijan temple entry. This has sparked debate within the Jain community, leading to several distinct arguments:

Jains are Separate from Hindus: One viewpoint argues that Jains are distinct from the Hindu society and therefore, a bill aimed at reforming Hindu society, specifically regarding temple entry for Harijans, does not apply to Jains. This perspective often defines "Hindu" narrowly, equating it solely with Brahminical or Vedic traditions.
Jainism is Different from Hinduism, but Jains are Part of Hindu Society: Another argument acknowledges that Jains are part of the broader "Hindu society" due to geographical and historical ties. However, it emphasizes that Jain Dharma (religion) is fundamentally distinct from Hindu Dharma. Therefore, reforms intended for Hindu Dharma do not apply to Jain Dharma, as Harijans are followers of Hindu Dharma, not Jain Dharma.
Upholding Tradition: A third viewpoint asserts that traditional Jain practices and customs should not be violated by allowing Harijans into Jain temples. This argument often focuses on existing traditions and rituals.
Ownership Claims: A further argument involves claiming proprietary rights over Jain temples, using this as a basis to oppose the bill.

Sanghavi's Analysis and Counterarguments:

Sukhlal Sanghavi critically examines each of these viewpoints, often refuting them with historical and philosophical arguments.

On the Definition of "Hindu": Sanghavi challenges the narrow definition of "Hindu" used by the first group. He traces the etymological and historical evolution of the term "Hindu," noting how it expanded from the Indus region to encompass the entire Indian subcontinent. He cites prominent thinkers like Tilak who defined "Hindu" based on shared holy places and revered figures within India. Based on this broader understanding, Sanghavi argues that all Jains, whose revered figures and pilgrimage sites are within India, are indeed part of the Hindu society. He criticizes the attempt to divorce Jainism from this broader societal context, calling it an "historical delusion" and a misrepresentation to mislead less-informed Jains.
On the Distinction Between Jain Dharma and Hindu Dharma: Sanghavi acknowledges the distinct nature of Jain Dharma. However, he argues that this distinction does not automatically exempt Jains from societal reforms. He explains that during the British era, the term "Hindu Dharma" became an umbrella term for various religious practices originating in India, excluding Islam, Zoroastrianism, and Christianity. Even Buddhism, with a significant presence outside India, is considered a branch of Hinduism. He asserts that Jainism, being entirely rooted in India, is an important and ancient part of Hinduism from a religious perspective. He criticizes those who equate "Hindu Dharma" solely with "Vedic Dharma," stating they lack knowledge of Jainism's history and its integral place within the broader Indian religious landscape. He points to renowned scholars and their works on Indian philosophy, which consistently include Vedic, Buddhist, and Jain traditions under the umbrella of "Hindu Dharma."
The Crucial Question: Are Harijans Part of Jain Society or Jain Dharma? Sanghavi then pivots to the core question: even if Jainism is part of Hinduism, are Harijans part of Jain society or followers of Jain Dharma?
- He points out that historically, Harijans have not been considered part of Jain society, nor have Harijans themselves claimed to be members of the Jain community.
- More importantly, Sanghavi argues that Harijans do not practice any specific rituals or tenets unique to Jain Dharma. Their worship often centers on deities like Shiva, Rama, Krishna, Durga, and Kali, and they follow Vedic or Puranic traditions and observances. Therefore, even if Harijans are included in the broader Hindu society, their practice aligns with the Vedic-Puranic tradition within Hinduism, not the Jain tradition.
- This leads to the conclusion that if Jains wish to exclude Harijans from Jain temples, they should not argue that Jain Dharma is separate from Hindu Dharma. Instead, they should state that while both Harijans and Jains are Hindus, and Jain Dharma is a part of Hinduism, Harijans are not members of Jain society or followers of Jain Dharma.
The True Spirit of Jainism: Sanghavi then delves into the true essence of Jainism, emphasizing its core principles:
- Universal Non-violence (Ahimsa): The ultimate goal is to remove all obstacles to the holistic development of humanity and to ensure universal, unconditional compassion, providing equal opportunities for well-being and development to all beings, especially humans, without any discrimination based on caste, wealth, or status.
- Liberation from Fear and Dependency: Freedom from the superstition of relying on the fear or grace of deities.
- Rejection of Authority: Complete refusal to accept scriptures or traditions that obstruct this liberation as authoritative.
- Rejection of Hierarchical Priesthood: Rejection of any class of individuals who claim exclusive authority over scriptures and perpetuate superstition.
- Opposition to Violence and Inequality: Opposition to scriptures and religious practices that establish or perpetuate violence or inequality among humans.
- Openness to All: Making religious practices accessible to all based on merit.

Sanghavi asserts that Jainism has historically opposed violence in the name of religion and championed non-violence. It has rejected the superiority of the Brahminical class and welcomed individuals from all castes and backgrounds into its fold, even extending respect to those considered "untouchables" like Chandala. He highlights historical instances where Jain acharyas actively involved kings, ministers, and influential people to spread their Dharma, demonstrating a proactive approach to fulfilling their mission.

The Paradox of Current Jain Opposition: Sanghavi then questions why, given this inclusive history, the Jain community is now strongly opposing the Harijan temple entry bill. He attributes this to a "weakness" in the Jain tradition.
- He points out that while Jainism has maintained caste equality in its monastic orders to some extent (allowing various castes, foreigners, Muslims, Parsis to find a place), this equality has not extended to the "untouchables" in the same way it did historically with figures like Harikeshi and Metaryaji.
- He argues that Jains have forgotten their fundamental principle of uplifting the downtrodden and making them equals.
- He notes that while Jains may bring Harijans into their homes and religious spaces for cleanliness and service (often out of self-interest or to maintain their livelihood), they object when these same Harijans, now cleansed and seeking entry, are not acknowledged as followers of Jainism. This selective inclusion based on utility, while opposing legal entry for the same group when societal norms shift, is labeled as "Jain piety."
The True Motivation and a Call to Action: Sanghavi suggests that the current opposition is rooted in a fear of losing economic and social status. He believes that if Harijans, through education and prosperity, become like Ambedkar and others, Jains will welcome them with the same respect accorded to Christians, Muslims, and Parsis who are wealthy and influential. This indicates that the Jain tradition has forgotten its spiritual principles and now equates religious prestige with power and wealth.

Sanghavi concludes by stating that if Jains truly upheld their principles, they would welcome Harijans into their temples and institutions without needing legislation. Instead, by opposing the bill, they are supporting the age-old opposition of the Sanatani Vedic caste system to Jainism and Shramanic traditions. He urges Jains to embrace the bill as an opportunity to revitalize their core principles and welcomes the government's action as fulfilling the true work of Jainism. He criticizes the internal contradictions and the fear of acknowledging their own past mistakes and the positive work being done by external forces (like the government) to uphold Jain principles.

In essence, Sanghavi argues that the opposition to the Harijan temple entry bill by some Jains is a departure from the true, inclusive, and compassionate spirit of Jainism, driven by a fear of losing social and economic standing rather than a genuine adherence to religious principles. He calls for a reawakening to Jainism's foundational ideals of equality and non-violence.