Jain Darshan Ke Samanvayavadi Drushtikon Ki Grahyata

Here's a comprehensive summary in English of the provided Jain text, "Jain Darshan ke Samanvayavadi Drushtikon ki Grahyata" (Acceptability of the Harmonious Perspective of Jain Philosophy) by Darbarilal Kothiya:

The text argues for the paramount importance and necessity of unity and cohesion in all eras, but especially in the current times. It asserts that nations, societies, castes, and religions must all bind themselves together. If these entities embrace and practice the broad and liberal principle of coexistence, mutual conflict would be averted. The author emphasizes that all humans, regardless of their origin, society, caste, religion, or class, have an equal right to live and exist as they please. Infringing upon this right is unjust and detrimental to peace and love. Conflict arises from selfishness and ego, from accepting one's own existence while rejecting others. Historical and contemporary conflicts, such as the division of the world into opposing blocs, are seen as a result of groups using their strength to destroy others, leading to the constant threat of war. The author suggests that if these blocs channeled their collective power towards construction rather than destruction, the world could be peaceful, happy, and prosperous.

The text acknowledges that individuals naturally have different tastes, thoughts, and practices, just like members of a family. Despite these differences, the potential for harmony is always present. The analogy of a family with ten members, each with varying preferences for food, career aspirations (national service, social service, religious engagement), and attire, illustrates that differences do not inherently lead to conflict. In a harmonious family, individual preferences are considered, leading to peace and happiness. Minor disagreements are resolved through mutual understanding or the advice of elders.

The world, too, is viewed as a family, with nations as its members. Differences in tastes, thoughts, and practices among nations are natural. However, just as in a family, it is essential for nations to coordinate or for wise nations to mediate impartially to resolve disputes. The principles of "Live and let live" and "Exist and let exist" are presented as the foundation of coexistence, capable of ensuring the protection, prosperity, and welfare of humanity. Adherence to these principles safeguards justice and truth, promoting fearlessness and peace globally.

The text highlights India as a land blessed by the birth of great religious figures like Lord Mahavir, Gautam Buddha, and renowned philosophers such as Jaimini, Kanada, Akshapada, and Kapila, who contributed to public welfare through their teachings. India is home to numerous castes and religions, each with its rightful place and freedom to flourish. The author states that one caste, religion, or group cannot advance by undermining another. Progress is achieved by not opposing the existence of others and by working to overcome one's own shortcomings, weaknesses, and ingrained flaws. It is not the other groups that hinder progress, but rather internal defects like narrow-mindedness, intolerance, ignorance, stubbornness, envy, ego, and illiberality that lead to wrongdoing. By cultivating vigilance, discretion, tolerance, truth-force (Satyagraha), non-enviousness, humility, and liberality, conflict between castes, religions, and groups can be prevented. The belief that "what is ours is truth and what belongs to others is false" is identified as the root cause of conflict, which can be overcome by adopting an Anekantavadi (Multi-faceted/Non-absolutist) perspective, fostering mutual goodwill. If someone is on the wrong path, present them with the right path and allow them the freedom to choose, without imposing your own insistence. They will surely use their discretion and follow the truth.

The current era is characterized by scientific thinking, where people want to think, speak, and act based on science. This is a perspective of insisting on truth. However, the author cautions that insistence can sometimes lead to the support of falsehood. Therefore, truth can only be spoken and embraced when one is free from prejudice.

The text then addresses the internal divisions within Jainism, specifically the Digambara and Shvetambara traditions. While both follow Lord Mahavir, they have numerous minor differences in beliefs and practices between their monks and householders. The unifying force is Lord Mahavir's teachings. The author suggests that it would be beneficial if these differences were to diminish, though they can coexist even if they don't. The text notes that over centuries, the distance between these traditions has grown, and there hasn't been a successful effort to bridge this gap. This has led to the independent growth of their respective literatures, acharyas (spiritual teachers), and pilgrimage sites. The problem, however, is that alongside advocating for their own heritage, there is a lack of a healthy perspective towards the literature, acharyas, and pilgrimage sites of the other tradition. Scholars promoting their own literature often try to prove the other tradition's works as mere imitations, leading to reciprocal criticism. The status of pilgrimage sites also reflects this issue, with a desire for dominance and exclusivity, preventing the entry of the other group. This has resulted in conflicts and significant financial expenditure.

The author concludes by strongly advocating for the harmonious (Samanvayavadi) and Anekantavadi perspective within Jain philosophy. If both sects embrace this approach, their combined strength, literature, and pilgrimage sites will become a source of immense prosperity for the community. They can maintain their beliefs and practices accordingly, effectively doubling their numbers. As long as they remain divided, they cannot provide the full benefit to others or adequately showcase the world-enriching principles of Jainism such as Ahimsa (non-violence), Syadvada (conditional predication), Anekanta (multiplicity of viewpoints), and Aparigraha (non-possession). Therefore, it is essential to seriously consider and practice the Anekantavadi or harmonious perspective in Jain philosophy to strive for unity and cohesion.