Jain Adhar Punarmulyankana Ki Avashyakta

Here's a comprehensive summary of the provided Jain text, "Jain Adhar Punarmulyankana ki Avashyakta" by Rajiv Prachandiya, focusing on the core themes and arguments presented:

The book, "Jain Adhar Punarmulyankana ki Avashyakta" (The Need for Re-evaluation of Jain Principles), by Rajiv Prachandiya, argues for the contemporary relevance and need to re-examine Jain ethical principles, particularly in the context of environmental balance, individual peace, and societal harmony.

Core Argument:

The author posits that Jainism, as a whole, provides a framework for balancing all aspects of our environment through non-violence (Ahimsa). It compels us to consider new dimensions for achieving personal and social peace with stability. The central thesis is that while the core principles of Jainism are inherently scientific, beneficial, and timeless, their practical application and understanding may require re-evaluation in light of changing times and societal contexts.

Key Themes and Concepts:

• The Importance of "Achar" (Conduct/Ethics): The text emphasizes that conduct is the foundational pillar of life. It is the means through which life manifests its reality. This makes the study of ethics a universal concern across all philosophies and religions, including Jainism.

• The Goal of Life: The author begins by asking about the ultimate goal of life, acknowledging that in the current era, a mixed approach (spiritual and worldly) is the most common reality. Purely spiritual or purely worldly goals are often impractical today. Therefore, principles need to be assessed and re-evaluated based on the specific time, place, and societal conditions.

• Adaptability and Re-evaluation: The text stresses that societal conditions and human tolerance levels change over time. What was appropriate in the past might not be entirely so today, and future expectations will also differ. Therefore, a continuous process of evaluation and re-evaluation of principles is necessary to grasp their subtle meanings and ensure their continued relevance and suitability.

• Addressing Deviations and Preserving Core Values: The author notes that individuals and societies, regardless of their spiritual or social affiliation, often tend to deviate from their established duties. This deviation necessitates either strict adherence to existing codes or timely amendments and the establishment of new codes aligned with the current era. The goal is to bring forward the inherent scientific nature of ancient ethical practices to prove their suitability.

• The Necessity of "Upadheya" (Beneficial/Worthy) Practices: The text advocates for the destruction of practices rooted in ignorance and the adoption of those that are beneficial. It argues that mere rituals or meaningless practices offer no benefit beyond boredom to the practitioner. Jain ethics, it states, are beneficial for the self and for the world, being both scientific and worthy of adoption.

• Ahimsa and Anekant as the Foundation: The author identifies Ahimsa (Non-violence) as the soul of Jain ethics and Anekant (Multi-sidedness) as its underlying philosophy. Ahimsa is described as a comprehensive principle, and Jainism elaborates on tapas (austerities) and sanyam (restraint) as central to achieving an अहिंसक life.

• The Power and Significance of Tapas (Austerities):

  • Tapas is presented as the essence of Indian spiritual practice, purifying both the inner and outer life of an individual, leading to a state beyond individuality – the divine or liberated state.
  • It is described as a source of contentment, leading to the manifestation of spiritual powers, abilities, and countless virtues.
  • Tapas can overcome all obstacles, calamities, and negative influences, fostering qualities like forgiveness, peace, compassion, and love.
  • It facilitates the journey from the gross to the subtle, from the external world to the internal world, where true stillness and purity reside.
  • Jainism scientifically analyzes all aspects of tapas. The primary goal of Jain practice is self-development, and tapas is the means to this end.
  • Two Types of Tapas:
    • Bahya Tapas (External Austerities): This involves practices like fasting (Anashan), eating less (Unodari), controlled intake (Vritti Parisankhyan), renouncing specific tastes (Ras Parityag), physical hardship (Kayaklesh), and secluded living (Vivikta Shayyasana). It is supported by external means and can be observed by others, leading to sensory control.
    • Abhyantar Tapas (Internal Austerities): This includes repentance (Prayashchit), humility (Vinay), service (Vaiyavrutya), self-study (Swadhyay), meditation (Dhyan), and relinquishing attachment to the body (Vyutsarga/Kayakotsarga). It emphasizes inner results and is not directly observable.
  • Interdependence of External and Internal Tapas: The text strongly asserts that external and internal austerities are interdependent. One cannot progress in internal practices without proficiency in external ones, and vice versa.

• The Role and Significance of Vrats (Vows):

  • In an era of scientific advancement and exploration, the author questions the role of vows.
  • He argues that even with technological progress, the absence of discipline and the prevalence of license will lead to destruction rather than development.
  • Vows provide a path for individuals, families, societies, and nations to live a well-ordered, secure, peaceful, and harmonious life.
  • Jain vows are voluntary, emphasizing personal commitment and capacity.
  • Vows are categorized into partial forms (Anuvrat, Gunvrat, Shikshavrat) and complete forms (Mahavrat), based on an individual's capability.
  • Vows foster equanimity, mental and physical balance, and a stress-free lifestyle, which is crucial for addressing the pervasive issue of "stress" in modern life.
  • The scientific application of vows can lead to overall well-being and awaken latent potential, leading to purposeful action.

• Renunciation of Seven Vices (Sapt Vyasan) and Practice of Three Guardedness (Tri GUPTI):

  • Jain ethics mandates the renunciation of seven vices: gambling, meat-eating, drinking alcohol, theft, adultery, prostitution, and hunting.
  • It also emphasizes living a life of three guardedness: guarding the mind (Manogupti), speech (Vachanagupti), and body (Kayagupti).
  • These practices are considered within the framework of vows and are deemed highly relevant today.
  • The vices are seen as a deficiency in human qualities like wisdom, patience, tolerance, perseverance, self-confidence, and memory. Engaging in vices leads to a loss of self-control, harms society and the nation, and is a curse to humanity, disrupting economic and social values.
  • A life free from vices is where true joy emanates.
  • Living with guardedness brings authenticity, awareness, and a commitment to not causing harm. Such a life is focused on beneficial activities, free from attachment and aversion, and marked by equanimity.

• Ahimsa as the Underlying Principle: The author reiterates that Ahimsa is the fundamental principle behind all these ethical practices (tapas, restraint, vows, renunciation of vices, guardedness).

• Ahimsa: Natural, Powerful, and Proactive:

  • Ahimsa is described as the natural state of human life, which can be concealed but not extinguished.
  • The absence of Ahimsa is identified as the root cause of fear, doubt, insecurity, animosity, exploitation, oppression, and injustice.
  • Ahimsa embodies qualities like forgiveness, friendship, love, goodwill, unity, courage, and gentleness.
  • A common misconception is that Ahimsa is for the weak. The author refutes this, stating that Ahimsa is the ornament of the brave. A true practitioner of Ahimsa is fearless and powerful, like a lion.
  • The author urges a comprehensive understanding of Ahimsa, not just in its negative aspect (not causing harm) but also in its positive aspect (actively protecting the weak, helpless, distressed, and oppressed). Saving others is the duty of heroes, not cowards.
  • An individual who practices Ahimsa is self-conquered.

• Ahimsa as a Solution to Global Unrest: In a world rife with conflict, nations vying for power, and immense resources dedicated to warfare, the proclamation of Ahimsa is presented as a blessing. History shows that where violence has failed, Ahimsa has brought harmony. Ahimsa is essential for the welfare of all living beings.

• Internal Divisions within Jainism and the Need for Unity: The author expresses dismay at the divisions within the Jain community, despite the bright and harmonious nature of its ethics and philosophy. This is attributed to excessive interpretations of "Achar," leading to fragmentation. The need is to understand and internalize the core essence of conduct, recognizing that all sects (Digambar, Shvetambar, Sthanakvasi, Terapanthi, etc.) ultimately aim for the same goal: the attainment of infinite bliss. While the paths may differ, the destination is one. Therefore, following what is suitable and beneficial for oneself and the world is the meaningful way to live.

• The Three Pillars of Jainism: Darshan, Gyan, and Charitra: The text concludes by highlighting the three fundamental pillars of Jainism: Darshan (Right Faith), Gyan (Right Knowledge), and Charitra (Right Conduct). When these three are complete and unified, the path to Moksha (Liberation) opens.

• Moksha as the Ultimate Goal: Moksha, or liberation from bondage and eternal freedom, is the ultimate pursuit of an individual. Jain ethics cultivates moral values, equanimity, faith, self-dedication, and a sense of duty, while also opening the doors to the "Infinite Fourfold Qualities."

Conclusion:

The book strongly asserts that "Jain Achar" (Jain Ethics) retains its utility and relevance even today. It calls for a thoughtful re-evaluation and application of its profound principles to navigate the complexities of modern life and achieve individual and collective well-being.