Indian Philosophy In 21st Century Jaina View

Here's a comprehensive summary of the provided text from "Indian Philosophy in 21st Century Jaina View" by Kamini Gogri, focusing on the ideas presented in the excerpt:

The excerpt from Kamini Gogri's "Indian Philosophy in 21st Century Jaina View" introduces a significant shift in Jaina thought, particularly through the lens of the reformer Sant Bala. It critiques the traditional Jaina emphasis on Nivritti (withdrawal) and self-liberation as the sole pursuit, arguing that this approach can lead to a burdening of life and an isolation from the interconnectedness of existence.

Core Arguments and Sant Bala's Reforms:

• Critique of Purely Transcendental Focus: The text begins by acknowledging the traditional Brahmanical pursuit of liberation (moksha) as the highest goal. However, it questions whether this focus makes human life itself feel like a burden, especially when contrasted with the ultimate possibility of liberation only in the human form. It highlights the inherent interrelatedness of individuals with nature and each other.
• Addressing Empirical Dichotomies: The author argues that empirical problems like social and economic disparities (rich/poor, intelligent/non-intelligent) cannot be solved solely by karma theories. Instead, it calls for active engagement in societal causes and a struggle to remove these dichotomies.
• Sant Bala's Revolutionary Stance: Sant Bala, a monk of a non-idol-worshipping sect, is presented as a pivotal reformer who recognized the socio-political problems of Indian society and the need for religious harmony. His radical demand was for monks and nuns to actively engage in eradicating social problems and promoting religious harmony, rather than solely focusing on individual liberation in isolation.
• Justification for Social Action (Revisiting Jain Principles): Sant Bala's actions, which led to his ostracization, were based on a reinterpretation of Jaina principles. He argued that:
  • The Acaranga Sutra does not prohibit saints from acting for the amelioration of society.
  • The binding nature of karma depends on intention (bhava) and attachment, not just the act itself.
  • Actions performed with disinterested and universal love for all souls are considered "non-actions" with practically nil binding nature. This is compared to the Bhagavad Gita's concept of karma yoga.
  • The activities of Tirthankaras like Lord Mahavira and Rishabhdev are cited as examples of social amelioration (teaching how to build, organize society, agriculture, etc.).
  • Renouncement of worldly affairs means renouncing attachment, not withdrawing from societal engagement.
• The Importance of Empirical Testing for Character Development: The text emphasizes that true character development (Charitra) requires constant testing of one's mental reactions to life's problems. Isolation from society prevents this training. Engagement with the world, while remaining detached, is crucial for developing awareness, discrimination, and controlling negative emotions like anger, greed, and attachment. This pragmatic approach, likened to the "Sthitapragna" of the Gita, is contrasted with the perceived fanaticism of orthodoxy.
• Socio-Political Responsibilities of Sadhus: The excerpt argues that the primary responsibility is the welfare of all living beings. In the current globalized and often divided world (linguistic, caste, nationalistic issues), sadhus should act as bridges to solve problems through tapa, tyaga, and ahimsa, spreading Maitri (friendship).
• Holistic Societal and Personal Development: Sant Bala advocated for a society built on a moral foundation, free from the influence of power and money. This involves empowering individuals by making them aware of their potential, opposing injustice, and cleaning up politics. He stressed the importance of village development, uplifting those below the poverty line, and ensuring financial independence and political freedom.
• Sant Bala's Practical Work: The text provides an example of Sant Bala's commitment by detailing his work in the socially and economically backward region of Bhal Nala Kantha in Gujarat (1943-50). He actively participated in purification tasks like digging wells and deepening lakes, addressing issues like scarcity, alcoholism, drug addiction, kidnapping, and exploitation.
• Redefining Tapa (Austerity): Sant Bala challenged the conventional understanding of Tapascarya as mere fasting. For him, true Tapa involves controlling destructive urges and ego, leading to inner development and the shining of consciousness. He was against external rituals and believed that true religiosity lies in self-control, compassion, sacrifice, and equanimity, and that sadhus have a role in building national character by helping people develop theirs.
• Religious Harmony: Sant Bala's reformist vision extended to promoting religious harmony. He advocated for imbibing the good principles from all religions, citing examples from Parsi, Vedic (Hindu), Christian, and Islamic traditions, emphasizing qualities like purity, forgiveness, service, love, truthfulness, and peace.

Conclusion:

The excerpt concludes by reiterating the necessity of combining loka dharma (worldly dharma) with atma dharma (spiritual dharma). It emphasizes that empirical problems require empirical solutions, not solely transcendental ones. The core message is a call for a more engaged, compassionate, and socially responsible form of Jainism, where spiritual practices are intertwined with the welfare of society and the promotion of universal understanding.