Jain Darshan Me Jan Tantrik Samajik Chetna Ke Tattva

Here's a comprehensive summary of the Jain text "Jain Darshan me Jan tantrik Samajik Chetna ke Tattva" by Dr. Narendra Bhanavat:

The book, "Jain Darshan me Jan tantrik Samajik Chetna ke Tattva" (Elements of Democratic Social Consciousness in Jain Philosophy), authored by Dr. Narendra Bhanavat, posits that Jainism, far from being solely an individualistic spiritual path, is deeply intertwined with social organization and democratic principles. It argues that the core tenets of Jainism, when applied to society, foster a vibrant and ethical collective life.

Early Jain Society and Governance:

• The text begins by describing the early stages of civilization in Jain cosmology, where life was simple and natural, sustained by wish-fulfilling trees. As humanity transitioned into the "karma-bhumi" (land of action), the need for social structures emerged, leading to the establishment of family systems.
• The "Kulakaras" (lineage founders) and later the 24 Tirthankaras and other "Trishashti Shalaka Purushas" (sixty-three great personages) served as leaders in social and religious organization. This highlights an early recognition of leadership and guidance within a structured society.

Religion as a Social and Individual Force:

• Jainism views religion not just as personal conduct but as a crucial component of social necessity and order.
• While it emphasizes internal purification through virtues like forgiveness, humility, truthfulness, restraint, and austerity, it also advocates for "society-oriented" religious practices such as village dharma, city dharma, national dharma, family dharma, assembly dharma, and monastic order dharma.
• The existence of societal leaders like village elders, city elders, and national elders further underscores the Jain emphasis on structured social governance.

Jainism and Democratic Principles:

• The author challenges the notion that democratic consciousness is solely a Western import, asserting that ancient Indian, including Jain, traditions contained seeds of democratic governance.
• Distinguishing Indian and Western Democracy: The text draws a distinction between the development and objectives of Western and Indian democracy:
  • Origin: Western local governance often stemmed from centralized power, while Indian governance originated from the community.
  • Ideology: Western democracies have often been fueled by capitalism, colonialism, and imperialism, sometimes at the expense of other nations' autonomy. Indian democracy, in contrast, has historically emphasized peaceful coexistence and international cooperation, avoiding economic exploitation and political domination.
  • Methods: Western democracies have sometimes employed violence and revolution, whereas Indian democracy, including Jain contributions, has been rooted in people's power, collective consciousness, non-violent resistance, and adherence to truth.

Key Elements of Democratic Social Consciousness in Jainism:

The text identifies four fundamental elements of democratic social consciousness evident in Jain philosophy and, by extension, in the Indian democratic framework:

1. Freedom (Svatantrata):

   • Soul of Democracy and Jainism: Freedom is presented as the essence of democracy and the foundational principle of Jainism.
   • Self-Reliance and Responsibility: Jainism views the soul (jiva) as an independent entity, responsible for its own upliftment or downfall. One's own righteous self is one's friend, and the unrighteous self is one's enemy. Freedom is achieved through one's own efforts and spiritual practice, not through worship of others.
   • Individual Dignity and Potential: Jainism places significant importance on the dignity, greatness, and willpower of every individual, recognizing the potential for every soul to attain the state of a divine being (Paramatma).
   • Non-Absolutism and Ahimsa: This freedom is not absolute or monopolistic; it respects the freedom of others. This leads to the principle of Ahimsa (non-violence), which extends a sense of friendship and brotherhood not just to humans but to all living beings. Violence, in Jainism, is defined broadly as harming any life force, including restricting thought, speech, or movement.
   • Freedom of Thought: The text highlights Jainism's emphasis on freedom of thought, drawing a parallel to the Indian Constitution's fundamental rights. Lord Mahavir advocated for respecting diverse perspectives, acknowledging that truth can be found in others' thoughts. This promotes a healthy opposition in governance and encourages critical self-reflection.
   • Anekanta: This principle of manifold aspects of reality is seen as the protective shield of freedom, allowing for the understanding and integration of different viewpoints.

2. Equality (Samanata):

   • Prerequisite for Freedom: Freedom can only flourish in an environment of equal opportunity and absence of social and economic disparities.
   • Mahavir's Revolution: Lord Mahavir's renunciation was not just due to the transient nature of life but also his distress at the exploitation of humans by humans. He initiated a spiritual revolution to establish equality at all levels of life.
   • Action Over Birth: Mahavir prioritized action (karma) over birth, enabling the poor, downtrodden, and helpless to achieve spiritual heights. The text cites the example of Chandana, a princess who became a disciple and served food, highlighting the spiritual dignity of women and those considered inferior in society, challenging caste and class distinctions.
   • Economic and Political Swaraj: Mahavir recognized that social equality is unsustainable without economic equality and that political freedom is meaningless without economic independence. His emphasis on Aparigraha (non-possession) aimed to reduce economic disparities.
   • Voluntary Limitation of Possessions: The twelve vows of the householder (Shravak) include principles of limiting possessions and ownership. Unlike Western systems that merely transfer ownership, Jainism advocates for transcending the sense of ownership. The emphasis is on not accumulating beyond necessity and fostering a sense of detachment from possessions.
   • Curbing Exploitation: Jain principles, such as Asteya (non-stealing) and Parigraha Pariman (limitation of possessions), aim to prevent malpractices like hoarding, tax evasion, adulteration, and dishonest dealings, which lead to economic inequality. The vows also advocate for limiting the scope of business and consumption, preventing exploitation and promoting self-control.

3. Welfare of the People (Lok-Kalyan):

   • Productivity and Service: While discouraging excessive accumulation, Jainism encourages individuals to produce not only for themselves but also for the needs of others. It promotes active participation in national production without allowing it to become a source of exploitation or inequality.
   • Service through Vows and Charity: Jain practices like Vaiya-vritta (service) are central to social well-being. Jain communities have actively contributed to society through trusts for education, healthcare, scholarships, and aid to widows.
   • Forms of Charity: Jainism places high importance on Ahar-daan (food donation), Gyan-daan (knowledge donation), Aushadh-daan (medicine donation), and Abhay-daan (fearlessness donation), viewing them as acts of great merit. Self-imposed fasting (Anshan) is a primary penance, but providing food, shelter, clothing, and offering helpful speech and actions to others are also considered virtuous.
   • Cooperation and Sympathy: Mahavir taught that life's development is based on cooperation, not conflict. The more evolved and enlightened a being, the greater their capacity for cooperation and sacrifice. Humans, being superior beings, have a natural inclination to be cooperative.
   • Active Participation in Service: The text distinguishes between passively relinquishing wealth for the welfare of others and actively participating in service. True service requires an engaged, watchful approach, not being a "sleeping partner." The twelfth vow of Atithi Samvibhag (sharing with guests) embodies this active aspect of service.
   • Qualities of a Public Servant: Public servants, according to Jainism, should possess simplicity, compassion, and sensitivity, remaining free from ego and the lust for power. Humility is considered the root of dharma.
   • Warning Against Selfishness: Mahavir warned against those who engage in service for personal gain, emphasizing that those who deny others their natural share, hoard for themselves, and consume excessively are not true devotees but rather those who go against the principles.

4. Secularism (Dharma Nirapekshata):

   • Beyond Sectarianism: Jain secularism is not the absence of religion but rather a spirit of non-sectarianism and universal equanimity. It fosters harmony, respect, and unity among followers of diverse religions.
   • No Name-Sake Religion: Jain Tirthankaras did not name the religion after themselves. Terms like "Shraman," "Arhat," and "Nirgranth" were used, signifying qualities of self-control, spiritual attainment, and freedom from attachments. The term "Jain" refers to followers of the path shown by the Jinas (victors over internal enemies).
   • Universal Salutation: The Jain Namaskar Mantra salutes the five supreme beings (Panch Parameshthis) – Arihantas, Siddhas, Acharyas, Upadhyayas, and Sadhus – without naming any specific individual, emphasizing the inherent qualities and universal respect for all virtuous beings regardless of their sect, caste, or tradition. This foundational principle of quality-based veneration is the backbone of Jainism's liberal and universal spirit.
   • Self-Development Independent of Sect: Mahavir stated that liberation and self-development are not tied to a particular sect or tradition. Any individual, regardless of gender, attire, or sect, can achieve their full potential. He acknowledged "Asrutvakeli" (those who have never heard the dharma but achieve perfect knowledge due to purity of mind) and Anyaling (those of other persuasions) and Pratyekbuddha (those enlightened by their own knowledge) as examples of this, demonstrating the insignificance of sectarianism.
   • Objective Pursuit of Truth: Secularism, in this context, means a neutral attitude towards realizing the truth of religion, remaining free from personal attachments and animosity towards others.
   • Dharma as the Nature of Things: Jainism defines dharma as the inherent nature of reality. Mahavir identified non-violence, non-harming, and respecting the freedom of others as the eternal dharma.

Conclusion:

The book concludes that Jain philosophy, from its inception, has been intrinsically linked with democratic social consciousness, addressing it within its historical context. Its vision extends beyond political horizons to establishing democratic values like freedom and equality in the collective life of people. Through principles like Ahimsa, Anekanta, and Aparigraha, Jainism provides profound insights into the psychology and sociology of individual and social life, guiding towards cultural self-rule in economic and social spheres.