Jain Darshan Me Samtavadi Samaj Rachna Ke Arthik Tattva

Here is a comprehensive summary in English of the Jain text "Jain Darshan me Samtavadi Samaj Rachna ke Arthik Tattva" by Dr. Narendra Bhanavat:

The text explores the economic principles within Jain philosophy that contribute to the creation of an egalitarian society. It argues that Jainism, far from being solely ascetic, offers a practical framework for economic life that aligns with its core tenets of equanimity and non-violence.

Core Argument:

The author asserts that the integration of "Dharma" (righteousness/duty) and "Artha" (wealth/economics) is crucial for a balanced economy and social equality. Dharma, in the Jain context, should guide economic activities, while economic pursuits should be enabled by Dharma. Jainism advocates for a balanced approach to both worldly engagement (pravritti) and renunciation (nivritti), highlighting that its ethical principles have influenced economic activities, business acumen, and financial practices of its followers.

Key Principles for an Egalitarian Economic Society:

The text identifies four fundamental economic principles derived from Jain teachings that contribute to an egalitarian society:

1. Dignity of Labor (Shram Ki Pratishtha):

   • Jainism places immense value on human effort and self-reliance.
   • Lord Rishabhdev, the first Tirthankara, is credited with introducing skills like agriculture, craftsmanship, and governance, shifting society from dependence on natural resources to labor-based self-sufficiency.
   • The concept of "Shramana" (ascetic) and "Shramanoapāsaka" (lay follower) emphasizes personal endeavor.
   • Mahatma Gandhi's philosophy, influenced by Jainism, also stressed the importance of physical labor.
   • Crucially, Jainism challenged the birth-based caste system, advocating for a society where social status is determined by one's actions and labor (karma) rather than birth. This elevates the dignity of all forms of work, including agriculture, animal husbandry, and trade.

2. Voluntary Limitation of Necessities (Avashyaktaon ka Swaichhik Pariseeman):

   • Jainism addresses the problem of economic inequality arising from the accumulation of wealth and the exploitation of labor, which became more pronounced with the advent of currency, industrialization, and advanced technology.
   • Lord Mahavir's Solution: The text outlines four key vows for householders (Shravakas) to manage desires and consumption:
     • Parigraha Pariman Vrata (Vow of Limited Possession): To limit the accumulation of material possessions, categorizing them into nine types (land, dwelling, gold, silver, currency, grains, two-legged beings, four-legged beings, and other commodities). This prevents excessive hoarding and exploitation.
     • Dik Pariman Vrata (Vow of Limited Spatial Movement): To limit travel and movement within a defined geographical area, preventing unchecked expansion, colonization, and exploitation of other regions. This is seen as a precursor to modern concepts of territorial boundaries and international law.
     • Upbhog Paribhoga Pariman Vrata (Vow of Limited Consumption and Use): To limit the consumption of items (food, water) and the use of objects (clothing, furniture, ornaments). This promotes simple living and ensures resources are available for others.
     • Deshavakashik Vrata (Vow of Periodic Limitation): A daily practice of further reducing the limitations set by the above vows. This involves daily reflection on fourteen specific rules, encompassing restrictions on food, drink, material possessions, and even daily activities, thereby fostering continuous self-discipline and the curbing of desires.
   • The author notes that while modern governments use taxation and legislation to control wealth and consumption, Jainism's approach of voluntary self-discipline is more effective as it instills inner control rather than external coercion.

3. Purity of Means (Sadhan Shuddhi Par Bal):

   • Jainism emphasizes not only the purity of the goal but also the purity of the means used to achieve it.
   • Vows like Ahimsa (non-violence), Satya (truthfulness), and Asteya (non-stealing) are foundational to ensuring ethical practices.
   • Avoiding Harmful Practices: This includes refraining from unjust practices, exploitation of subordinates, overworking animals and laborers, and engaging in unfair trade. Specific examples of "Anarthadandavrata" (vows against pointless harm) and "Atichar" (infringements) are cited.
   • Truthfulness: This extends to avoiding false statements, misleading advertisements, falsifying documents, and bearing false witness, particularly concerning wealth, property, and valuable assets.
   • Non-Stealing: The definition of stealing is expanded to include adulteration of goods, short-measuring, selling inferior products, buying stolen goods, instigating theft, keeping fraudulent accounts, hoarding to manipulate prices, false advertising, and usury. The text links these subtle forms of theft to economic problems like inflation and widening wealth disparity.
   • Prohibited Occupations (Karmadan): Jainism lists fifteen types of occupations that are considered sinful and detrimental to society, such as dealing in intoxicants, poisonous substances, or engaging in activities like forest fires, or supporting anti-social elements.
   • Discernment and Caution: It is essential to exercise wisdom and caution in one's livelihood. While some level of harm (Arambhja Himsa) is unavoidable in worldly pursuits, gratuitous harm caused by carelessness, amusement, or mere curiosity is condemned.
   • The principle of "जैसा खावे अन्न, वैसा होवे मन" (as you eat food, so becomes your mind) highlights how impure means lead to moral degradation and downfall. Emphasis on food purity and dietary control is also mentioned.

4. Dispersion of Earnings (Arjan ka Visarjan):

   • Jainism does not advocate for poverty or idleness but promotes the distribution of accumulated wealth.
   • The text counters the misconception that Jainism discourages wealth accumulation, citing examples of wealthy Jain householders with significant assets and cattle wealth in ancient texts.
   • The core principle is not the aversion to wealth itself but to the attachment and greed (murchhavritti) associated with it.
   • The Ideal of Sharing: The doctrine of "Asamvibhagiṇahu tassa mokkho" (liberation is not possible for one who does not share their earnings) emphasizes the importance of giving.
   • This spirit of generosity fosters compassionate and ethical individuals who lead simple, disciplined lives, leading to sustained prosperity.
   • Institutions for Sharing:
     • Atithisamvibhag Vrata (Vow of Sharing with Guests/Needy): This encourages regular sharing of resources, opening homes to guests, which includes ascetics and those in need.
     • Daan (Charity/Giving): The text outlines nine types of meritorious giving: food (anna punya), water (paan punya), shelter (sthan punya), bedding (shayan punya), clothing (vastra punya), and selfless service through mind (man punya), speech (vachan punya), and body (kaya punya), along with honoring respected individuals (namaskar punya).
   • The purpose of charity is not to create social hierarchy but to ensure the equitable distribution of essential resources for survival. While democratic socialist systems also emphasize distribution, Jainism's approach is rooted in ethical and spiritual principles.
   • Types of Charity: Jainism prioritizes four types of donations: food (ahara dan), medicine (aushadh dan), knowledge (gyan dan), and fearlessness (abhay dan).
   • Qualities of True Giving: True charity is selfless (nishkam), performed without ego or desire for recognition, and without making the recipient feel inferior. Secret giving is also praised. The emphasis is on quality over quantity, and the wealth donated must be earned through ethical and just means.
   • Giving from one's necessary possessions (atmadharma) is considered superior to giving surplus possessions (lokadharma).

Conclusion:

The author concludes that the economic principles discussed in Jain philosophy are highly relevant in the contemporary world. They demonstrate that Dharma and Artha are not opposing forces but complementary, working together to create a balanced economy and an egalitarian society. The Jain approach, emphasizing self-discipline, ethical means, and the sharing of wealth, offers a timeless and practical solution to many of today's economic challenges.