Jain Achar Darshan Ek Mulyankan

Here's a comprehensive summary of the Jain text "Jain Achar Darshan: Ek Mulyankan" by Sagarmal Jain, based on the provided pages:

The book, "Jain Achar Darshan: Ek Mulyankan" (Jain Ethical Philosophy: An Evaluation), authored by Dr. Sagarmal Jain, critically assesses the value and efficacy of Jain ethical philosophy in addressing human and societal problems. The author argues that the true worth of any ethical philosophy lies in its ability to resolve existing issues and contribute actively to individual and societal progress.

Key Themes and Arguments:

1. Addressing Contemporary Problems of Mahavir's Era:

   • Synthesis of Diverse Ethical Viewpoints: The author highlights that Mahavir's era was marked by conflicting ethical philosophies, each claiming exclusive truth. These included:
     • Kriyavada (Act-ism): Emphasized external rituals and actions as the totality of morality.
     • Akriyavada (Non-act-ism): Focused solely on knowledge, viewing the soul as passive and unchanging.
     • Ajnanavada (Ignorance-ism): Considered transcendental and otherworldly beliefs as unknowable, leading to mysticism and skepticism.
     • Vinayavada (Devotion-ism): Emphasized the path of devotion.
   • Mahavir, through his Anekantavada (Many-sidedness), sought to harmonize these diverse perspectives by proposing a synthesis of Samyak Gyan (Right Knowledge), Samyak Darshan (Right Faith), and Samyak Charitra (Right Conduct).

2. Balancing External and Internal Aspects of Morality:

   • Jainism rejected both the ritualistic practices of Brahmanism (e.g., animal sacrifices) and the extreme asceticism of some Shraman traditions (e.g., self-mortification).
   • While previous traditions may have emphasized external actions or internal experiences exclusively, Mahavir stressed the interconnectedness of both. He emphasized that while external actions are important, the internal motivation behind them is even more crucial. Jainism acknowledges both the motivator of action and its consequences.

3. Proclamation of Human Equality:

   • Rejection of Birth-Based Caste System: The text identifies the caste system (Varnavyavastha) based on birth, rather than karma or nature, as a significant societal problem of Mahavir's time, leading to discrimination. Jain thought vehemently opposed this birth-based caste system and proclaimed the equality of all humans.
   • Inclusivity in Practice: The author cites examples like the inclusion of individuals from lower castes (e.g., Harkeshbal) and higher castes (e.g., Gautam) in the spiritual path, demonstrating that social and economic status held no sway in spiritual pursuit. Both the wealthy (e.g., King Shrenik) and the poor (e.g., Puniya) were treated equally.

4. Liberation from Theism and Faith in Human Freedom:

   • Rejection of Determinism: Another critical problem of the era was the diminishing value placed on human freedom due to theistic, fatalistic, and deterministic beliefs.
   • Jainism reaffirmed human freedom, asserting that neither God nor any other external power determines human destiny. Instead, humans are their own creators. This liberates individuals from the subjugation of theistic doctrines that undermine free will.

5. Freedom from Traditional Conservatism:

   • Challenging Harmful Rituals: Jainism actively challenged and opposed archaic societal norms and rituals like animal sacrifices (Pashu-Yajna), Shraddha rituals, and priest-based exploitation.
   • Redefinition of Concepts: A significant contribution of Jain and Buddhist traditions was the redefinition of key concepts:
     • Brahmin: Jainism redefined a Brahmin not by birth, but by righteous conduct (Sadacharan). Citing texts like the Uttaradhyayana Sutra and Dhammapada, the author explains that a true Brahmin is one who remains detached from worldly pleasures, free from attachment, aversion, and fear, and possesses inner purity.
     • Yajna (Sacrifice): Jainism rejected animal sacrifices and proposed a spiritual and ascetic redefinition of Yajna. Texts describe tapas (austerity) as fire, the soul as the sacrificial pit, mental, verbal, and physical actions as the ladle, and the destruction of karma (sins) as the offering. This spiritual sacrifice is described as peace-inducing and conducive to happiness. The author also draws parallels with similar redefinitions in Buddhist and Vedic traditions.
   • Spiritualization of External Purity: Practices like bathing, considered a primary aspect of ritual and morality at the time, were given a spiritual dimension. In Jainism, spiritual bathing occurs when the soul, cleansed through dharma (righteousness) and Brahmacharya (celibacy), becomes tranquil and pure.
   • Superiority of Restraint over Donation: The concept of Dana (donation) was re-evaluated, with restraint (Sanyam) being considered superior. The text emphasizes that practicing restraint is more virtuous than making monthly sacrifices of thousands.

6. Addressing Contemporary Societal Issues:

   • The author posits that the problems faced by humanity are perennial, with inequality (Vaishamyam) being the root cause of most issues.
   • Jain ethics offers solutions to four types of inequalities:
     • Social Inequality: Rooted in Raga (attachment/affection) and the ego (Aham), leading to concepts like nepotism, casteism, communalism, and nationalism. Jainism advocates for detachment (Vitaragata) and non-violence (Ahimsa) to overcome these. It identifies four Kashayas (passions) – Anger, Pride, Deceit, and Greed – as the fundamental causes of social disharmony.
     • Economic Inequality: Arises from possessiveness (Parigraha) and attachment to material possessions. Jainism proposes non-possessiveness (Aparigraha) and equitable distribution (Samvibhajan) as solutions. The author likens the Jain concept of regulated possession for householders to early forms of socialism and communism.
     • Ideological Inequality: Stemming from rigid adherence to one's own viewpoints. Jainism's Anekantavada (Many-sidedness) and Anagraha (non-attachment to views) promote understanding and respecting diverse perspectives, fostering ideological harmony.
     • Mental Inequality (Mental Stress): Caused by the Kashayas (passions). Jainism's path of overcoming these passions (Kashaya-Jay) leads to mental equanimity and personal fulfillment.

7. The True Life Philosophy for the Present Age:

   • The underlying cause of all inequalities is identified as attachment (Asakti), which manifests as attachment to views (leading to sectarianism), attachment to possessions (leading to greed and materialism), and sensory desires.
   • While modern thinkers emphasize fulfilling material needs as a solution, the author argues that this is insufficient. Material fulfillment alone cannot bring happiness or peace. The author uses the analogy of roots and fruits for plants, stating that material needs are like roots, necessary for the higher goals of life (fruits) to emerge.
   • Modern advancements in science, education, and economics have not eliminated fundamental human propensities like anger, pride, greed, and lust. These can only be controlled through spirituality.
   • The author criticizes the belief that accumulating more possessions leads to greater progress, highlighting that despite material abundance, people remain dissatisfied, greedy, aggressive, and selfish. The example of the United States is cited as a nation with material wealth but high levels of mental stress.
   • The article emphasizes that science's benefit depends on human perspective and its integration with spiritual and higher human values. Without this integration, science can be destructive.
   • The current disregard for ethical and spiritual values is attributed to a belief that adherence to them leads to material disadvantage. The pursuit of comfort and convenience has replaced the emphasis on truth, integrity, and simplicity.
   • The author concludes that to combat the erosion of ethical values, spiritual values must be embraced over material ones, fostering a life perspective that promotes higher values and frees humanity from fear, conflict, stress, and dishonesty. The ultimate goal of Jain, Buddhist, and Bhagavad Gita's philosophies is the cultivation of a detached perspective (Anasakt Jeevan Drishti).

In essence, "Jain Achar Darshan: Ek Mulyankan" presents Jain ethical philosophy as a relevant and potent framework for addressing not only the challenges of Mahavir's time but also the enduring and evolving complexities of human existence, advocating for a path of detachment, non-violence, and equanimity.