Jain Darshan Me Samtavadi Samaj Rachna Ke Prerak Tattva - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Samtavadi Samaj Rachna ke Prerak Tattva" by Nizamuddin, focusing on the principles that inspire a egalitarian society within Jain philosophy:

The text begins by painting a stark picture of the current societal landscape, describing it as imbalanced and replete with discord. This imbalance is seen in the unequal distribution of power, in nature, and in human thoughts and emotions. Modern life is characterized by pollution of the environment, lifestyle, air, and water. Corruption, bribery, theft, adulteration, smuggling, and violence create chaos. Materialism has become a source of conflict, and the wellsprings of life's values have dried up, leaving humanity lost and confused. Morality is declining, and despite the nation's historical understanding of non-violence as the supreme dharma, acts of violence persist, forgetting the teachings of Mahavir, Gautam, and Nanak.

The Core Principle: Samta (Equanimity)

The central theme of the text is Samta, which translates to equanimity, impartiality, or a state of balanced mental disposition. The author draws heavily on the teachings of Lord Mahavir to illustrate the profound importance of Samta in establishing an egalitarian society.

Mahavir's Teachings on Samta:
- Empathy: Mahavir taught to place oneself in another's position before inflicting harm. If the act would be unpleasant to oneself, it will be equally unpleasant to others. Therefore, one should not treat others in a way they would not wish to be treated.
- Absence of Attachment and Aversion: One should remain between the shores of attachment (rag) and aversion (dwesh), neither being overly fond nor overly hateful towards anyone. Living with a balanced attitude is key.
- Samta as the Source of Virtues: The fragrant roses of Ahimsa (non-violence), Aparigrah (non-possession), Satya (truth), and Anekantavada (non-absolutism) blossom in the garden of Samta.
- Samta as the Nature of the Soul: Samta is defined as mental stability, the pacification of attachment and aversion, a balanced state of mind, and unwavering resilience in happiness and sorrow. It is the very essence of the soul.
- Seeing All Beings as Oneself: The principle of "Ayatule Payasu" (seeing all beings as oneself) is central to Samta. Ascetics contemplate equanimity towards all living beings.
- Samta as Dharma: "Samaya Dhammamudahre Guni" emphasizes that Samta is the essence of dharma.
- Universal Compassion: Mahavir's teachings advocate for the protection and compassion towards all beings, regardless of their form – animals, birds, insects, living or non-living entities, and the entire human world. This extends to protecting water, trees, rivers, fields, forests, air, wildlife, and all plants, offering them fearlessness (abhaydaan).
- Action Aligned with Thought: True Samta involves not just thoughts or words, but also consistent action. Mere sympathy or "lip service" is insufficient; actions must align with the principles of Maitri (friendship) and Ahimsa.

The Dimensions of Samta:

The text identifies four key dimensions of Samta:

Ahimsa (Non-violence): Jainism is founded on Ahimsa, which means causing no harm, whether physical, mental, ideological, or economic, to any living being. It encompasses wishing well for all and considering all as oneself. Mahavir's call for "Sarvajanahitaya" (welfare of all people) is a testament to this. Ahimsa is paramount among the five vows and is the foundation for protecting all living beings. It is described as an unbreachable container for equanimity, and essential for survival, akin to shelter for the frightened, food for birds, a ship in the ocean, medicine for the sick, and companionship in the forest. Ahimsa is seen as a pure, eternal, and everlasting dharma.
Nirbhayata (Fearlessness): This is linked to Ahimsa, implying that one who is fearless and free from malice can extend that fearlessness to others.
Maitri (Friendship/Benevolence): A behavior filled with friendship and goodwill is Samta. The absence of Maitri signifies the absence of Samta and peace.
Sahishnuta (Tolerance/Patience): This is crucial for building an egalitarian society. Religious tolerance is highlighted, meaning respecting other religions as highly as one's own. The text criticizes the current lack of tolerance, which leads to conflicts like the Babri Masjid and Ram Janmabhoomi dispute. It emphasizes the need to cultivate large-heartedness and the ability to bear harsh words.

Anekantavada (Non-absolutism) and Syadvada (Conditional Predication) as Enablers of Samta:

The text strongly advocates for the role of Anekantavada in fostering an egalitarian society by promoting intellectual tolerance and a non-dogmatic approach.

Anekantavada's Contribution: Anekantavada, the principle of manifold viewpoints, helps resolve numerous problems and complexities. It means viewing things from different perspectives without holding rigid biases. By shedding preconceived notions and making an effort to understand others' viewpoints, an egalitarian environment can be created. This requires listening sympathetically, being tolerant of other opinions, presenting one's own views politely, avoiding stubbornness about one's own beliefs, and adopting a positive outlook in behavior.
Harmony and Coexistence: Anekantavada and Syadvada, the principle of conditional predication, are foundational to Jain philosophy's emphasis on harmony and coordination. These principles can guide the structuring of an egalitarian society.
Correcting Misguided Youth: Anekantavada can provide the right perspective to misguided youth. Ahimsa can awaken the spirit of coexistence and universal brotherhood, paving the way for friendship. By eradicating animosity, one can foster love, compassion, and empathy.

Addressing Societal Ills for Samta:

The text identifies several societal ills that prevent the realization of an egalitarian society and proposes Jain principles to address them:

Parigrahvad (Possessiveness/Materialism): Economic inequality is seen as a major obstacle. Practices like hoarding, bribery, adulteration, smuggling, and theft are described as different faces of possessiveness, fueling violence, corruption, and immorality. The text links this to social issues like dowry deaths. Parigrah is defined not just as the collection of material things but as "murchha" (infatuation or attachment). The true Parigrah is the attachment, desire, greed, and delusion associated with possessions. Mahavir taught that only necessary collection is acceptable, and excessive accumulation is a sin that prevents liberation. The text draws parallels with Gandhi's "Trusteeship" concept and the ideals of Marxism and Islam regarding the rejection of excessive material accumulation. Breaking down the walls of economic inequality is essential for an egalitarian society.
Jati Pratha (Caste System): The caste system is condemned as a curse and a stigma. The text criticizes the notion of superiority based on caste and highlights the struggles faced by figures like Dr. Ambedkar. While acknowledging efforts to uplift marginalized communities, it points out the persistent discrimination and violence. The text criticizes the political exploitation of caste and religion in elections, leading to communal violence.
Mahavir's Teachings on Equality: Mahavir taught that a person's greatness comes from their actions (karma), not their birth. He embraced and initiated Harikesha the chandala, emphasizing that humans should not hate each other. The text reiterates the Jain belief that anyone can achieve liberation and become enlightened, regardless of their lineage. True Brahmanhood is defined by conduct, truthfulness, non-violence, detachment, and the absence of attachment, aversion, and fear, not by birth.

Conclusion:

The text concludes by asserting that the abandonment of communalism, casteism, narrow-mindedness, and malice is essential for constructing an egalitarian society. Jainism offers practical solutions for societal restructuring in the current era. By shedding the "skin" of sectarianism and embracing a broad, liberal, and tolerant religious outlook, along with the principle of seeing all beings as oneself, an egalitarian society can be built. The author believes that Jain principles provide the framework for achieving this ideal.