Jain Ane Bauddh Vichardharaoni Alochana

Here's a comprehensive summary of the Jain text "Jain ane Bauddh Vichardharaoni Alochana" by Bechardas Doshi, based on the provided pages:

The book review is an excerpt from a speech given by Pandit Bechardas Jivraj Doshi at the golden jubilee celebration of the All India Sanskrit Sahitya Sammelan in Delhi, in October. He was presiding over the Jain and Buddhist Conference.

Core Argument: The Primacy of Synthesis and Mutual Understanding

Doshi's central thesis is that in the current era, illuminated by science and reason, blind faith, dogma, narrow-mindedness, jealousy, and meaningless religious strife are becoming obsolete. The time has come for mutual comparison and understanding of different philosophical views and experiences, guided by a spirit of equanimity (samabhava). Just as coexistence is accepted in contentious political spheres, it should be even more readily applicable in the realm of philosophical thought, which aims for universal peace.

He deliberately downplays detailed technical discussions of concepts like the universe, karma, soul, and nirvana between Jainism and Buddhism. Instead, his primary objective is to synthesize the core philosophical ideas of both traditions from a perspective of harmony and integration.

Gandhi's Influence and the Principle of Sarvadharma Samabhava

Doshi highlights Mahatma Gandhi's vision for the welfare of all humanity, particularly the diverse religious thoughts in India. Gandhi's "eleven vows" emphasize a synthesizing approach. Doshi argues that the vow of ahimsa (non-violence) inherently encompasses this idea of synthesis. However, due to ignorance, narrow-mindedness, and the insistence on "my truth" ("mam satyam"), people have forgotten the concept of synthesis and become embroiled in religious conflicts. Gandhi's vow of sarvadharma samabhava (equal respect for all religions) was a call to awaken people from this state, which he demonstrated through his own life and ashram activities, invoking names of deities from various faiths (Ram, Hari, Har, Ahura Mazda, God, Jin, Buddha, Khuda). Gandhi believed that the key to human happiness, peace, and reconciliation lies in practicing this principle.

Understanding and Respecting Diverse Paths

Doshi emphasizes that by understanding one's own inherited religious, philosophical, and ritualistic traditions with sincerity and discretion, and by treating others' traditions with respect and tolerance, one can discover the remarkable similarities that lie beneath seemingly opposing views. Often, the differences are merely in presentation style or mere terminology. He notes that by focusing on the distinctive emphasis of each tradition, the unique strengths of each can be appreciated.

Universal Goal of Religions: Alleviation of Suffering

Doshi states his personal opinion that all religious and philosophical paths, whether Indian or non-Indian, aim to achieve the welfare of the people. Their purpose is to reduce attachment and aversion, foster equanimity, and bring about peace, reconciliation, and contentment in practical life. He quotes Jain Acharya Haribhadrasuri, who stated that regardless of whether one is a Shvetambara Jain, a Digambara Jain, a Buddhist, or an adherent of any other path, anyone who cultivates equanimity and acts accordingly will attain liberation (nirvana, nihshreyas, mukti, siddhi).

He further cites Acharya Hemchandra, who proclaimed that those whose passions like attachment and aversion, anger, pride, deceit, and greed have been extinguished – regardless of whether they are Brahma, Vishnu, Shiva, Jin, or Buddha – are worthy of salutation. For Jains, any vitaraagi (passionless) and samadarshi (equanimous) individual is venerated.

The Core of Jainism and Buddhism: Anekantavada and Madhyamika

Doshi points out that Lord Mahavir's principle of Anekantavada (many-sidedness or non-absolutism) is echoed in Lord Buddha's emphasis on the Middle Path (Madhyamika or Vibhajyavada). Both founders articulated the truth of relativity and non-absolutism.

He recalls Emperor Ashoka's edicts, issued two thousand years ago, which encouraged the Shramana and Brahmana traditions to coexist peacefully, without criticizing or unduly praising each other. This suggests that both Lord Mahavir and Lord Buddha recognized and valued the spirit of synthesis and universal religious harmony.

Critique of Dogmatism ("Mam Satyam")

Doshi criticizes the mentality of "my truth is the only truth" ("mam satyam"), which he sees as the root of dogmatism and conflict. He aligns this with a passage by Vinoba Bhave, who identified "mam satyam" in Vedic literature as indicative of a combative spirit, a refusal to understand opposing viewpoints, and a source of discord. Conversely, acknowledging that "my truth is true from a certain perspective, and your truth is true from another perspective" is free from dogmatism and fosters equanimity. Such a viewpoint avoids conflict by giving due recognition to valid perspectives.

Analogy of Different Viewpoints

To illustrate his point, Doshi uses analogies:

1. The Airplane View: People walking on the ground have their own perception of size. However, from an airplane, everything appears smaller. Both perspectives are valid and true in their own context. To claim one is absolutely right and the other absolutely wrong would be erroneous.
2. Family Relationships: A single person can be a father, mother, son, daughter, brother-in-law, uncle, aunt, father-in-law, and mother-in-law, depending on the viewpoint. Understanding the speaker's perspective is key to appreciating the truth in each statement.

Mahavir and Buddha's Affirmations of Relativity

Doshi explains that when Mahavir said, "I am also being and also non-being," he meant that he is "being" in his true nature and "non-being" in opposition to it (e.g., Mahavir is not a coward). Similarly, when Buddha said he is both an "activist" and a "non-activist," he meant he encourages righteous action (activist) but abstains from unrighteous action (non-activist). By examining such seemingly contradictory statements from different viewpoints, their underlying truth can be understood.

Diversity of Means, Unity of Goal

Just as there are diverse and even opposing methods to achieve wealth, all religious and philosophical paths aim for the purification of the mind and liberation. The underlying goal is the same, even if the methods differ. Doshi reiterates that achieving equanimity through any means is the key to experiencing liberation, and any vitaraagi (passionless) person is worthy of reverence. The emphasis is on the quality of being passionless and equanimous, not on a single prescribed method or individual.

Common Ground: The Negation of Obstacles to Liberation

Doshi asserts that no religion or philosophy advocates for the increase of attachment and aversion, deceit, greed, anger, sensual indulgence, falsehood, possession, or violence as a means to achieve liberation. In this regard, all traditions are in agreement, and there is no room for dispute.

The differences lie in the specific paths and practices (sadhana or karmakanda) prescribed by each tradition to achieve the goal of liberation. These differences are often tailored to the competence of the aspirants, the conditions of time and place, and the inclinations of people. Therefore, followers should not be misled by these variations. They should faithfully follow their inherited practices with discretion but without unnecessary argument.

Jainism and Buddhism: Core Practices and Complementary Rites

• Jainism emphasizes ahimsa and the principle of syadvada (conditional predication) as its primary means, supported by practices like satsanga (good company), indriyanigraha (sense control), swadhyaya (self-study), japa (chanting), and tapa (austerities).
• Buddhism focuses on the Middle Path and cultivating the understanding that all visible things are momentary. This helps diminish negative emotions like attachment and aversion and eradicates their root causes. It also recommends practices like ahimsa, sense control, satsanga, japa, tapa, and prayer, with a particular emphasis on meditation.

Doshi questions where the space for debate, refutation, or conflict exists in these shared directions towards liberation.

The Scientific Model of Progress and Exchange

He draws a parallel with the scientific world, where scientists conduct experiments, derive conclusions, and collaboratively accept findings that are universally validated. Disputed conclusions are further investigated. Scientists exchange their findings and ideas without engaging in adversarial debates.

Ancient Indian Thinkers and the Pursuit of Truth

Doshi acknowledges that ancient Indian thinkers, driven by compassion for suffering beings, sacrificed their personal comforts to explore ways to alleviate distress. Through contemplation, meditation, and rigorous self-experimentation (on body, mind, senses), they arrived at their conclusions and presented them to the world. Figures like Krishna, Kapila, Gautama, Kanada, Mahavir, and Buddha offered their discovered methods and experiences, encouraging others to follow them, experiment, and innovate to find simpler paths to liberation.

The Historical Divergence: From Experimentation to Devotion and Dogma

The problem, Doshi argues, arose after the time of Mahavir and Buddha. Instead of continuing the process of experimentation and refinement, their followers became overly devoted, focusing on glorifying and worshizing the founders. This led to a decline in the primary activity of following the life principles and experimenting with them.

The intellectual disciples then compiled scriptures, but in their devotional fervor, they declared these scriptures as complete and unchangeable. This, coupled with the existing intellectual clashes between earlier traditions like Sankhya, Nyaya, and Vaisheshika, led to a situation where followers of Mahavir and Buddha also became entrenched in their respective doctrines. This resulted in the proliferation of sects, controversies, and even derogatory language in discussions about philosophy and rituals.

The Current Situation: Disconnected Traditions and the Need for Re-engagement

Doshi observes that this medieval mindset persists today. While overt intellectual battles may have decreased, hatred towards other traditions remains. He notes a lack of understanding between followers of the Brahmanical tradition and Jain and Buddhist traditions. Similarly, within Jainism and Buddhism, different sects have emerged, often with mutual opposition rather than a spirit of collaboration. He points out that even within Jainism, authors who uphold ahimsa and anekantavada have failed to maintain these principles in their philosophical and ritualistic discussions.

The Challenge of the Modern Era

In the current era of science and the influence of the Gandhian era, the younger generation is confused about which spiritual path to follow. Doshi warns that if religious leaders remain stuck in the medieval mindset of inter-traditional conflict, they will be responsible for driving this generation away from religion.

He also highlights the need to consider other major religious traditions like Zoroastrianism, Christianity, and Islam, which also offer valuable experimental approaches to spiritual life.

Conclusion: The Experimental Nature of Religions and the Path to Welfare

Doshi concludes by reiterating that all existing religious traditions are experimental in nature. When these experiments are properly implemented, both internally and externally, those who follow them will undoubtedly achieve welfare and spiritual success, even in this challenging age. He quotes Jain Acharya Siddhasen Divakar: "When all the systems called 'false views' come together, they become the Jain philosophy, the word of the Jina."

Doshi's personal opinion is that the welfare of the Jain sangha, and indeed other communities, will be achieved when the various present-day sects within Jainism realize that collectively, they form the complete Jain Dharma.

This summary captures the essence of Doshi's call for unity, understanding, and a return to the spirit of experimentation and synthesis, drawing parallels between ancient wisdom traditions and the demands of the modern world.