Jain Dharm Aur Hindu Dharm Ka Parasparik Sambandh

Here's a comprehensive summary of the Jain text "Jain Dharm aur Hindu Dharm ka Parasparik Sambandh" by Sagarmal Jain, based on the provided pages:

The book, "Jain Dharm aur Hindu Dharm ka Parasparik Sambandh" (The Mutual Relationship between Jainism and Hinduism), authored by Prof. Sagarmal Jain, argues for a deeply interconnected and mutually influential relationship between Jainism and Hinduism (Sanatan Dharma), emphasizing that understanding Indian culture requires a holistic study of its various components.

The central thesis of the work is that Indian culture is a complex synthesis, and its various traditions, including Jainism, Buddhism, and Hinduism, cannot be fully understood in isolation. Just as a body cannot be understood by dissecting it into parts, Indian culture's essence is lost when its constituent religious and philosophical traditions are viewed separately. A proper understanding necessitates studying these traditions in their integrated and harmonious form, recognizing their mutual influences.

The author asserts that Shraman (ascetic) and Vedic cultures have coexisted and influenced each other since the earliest periods of Indian history. While distinct in their philosophical focus (Shraman traditions emphasizing renunciation and Vedic traditions emphasizing ritual action), they have converged in practice. The Rigveda, the oldest Vedic text, already mentions figures like Rishabh and Arishtanemi, revered in Jain tradition, and also refers to Vratyas, Shramans, and Arhats, indicating an early interaction.

Archaeological findings from Mohenjo-daro and Harappa suggest a pre-Vedic high culture emphasizing meditation and spiritual practices, which aligns with the Shraman tradition's emphasis on tapas (austerity) and yoga. The author contends that with the arrival of the Aryans and the Vedic era, both Shraman and Vedic streams flowed together and profoundly influenced each other.

A key argument is that concepts like tapas, renunciation, asceticism, meditation, samadhi, liberation (moksha), and ahimsa (non-violence), which were not prominent in early Vedic literature, emerged in later Vedic texts like the Aranyakas and especially the Upanishads. This emergence is attributed to the influence of the renunciation-oriented Shraman tradition on the Vedic stream. The Upanishads, Mahabharata, and Bhagavad Gita, the author argues, are products of this synthesis, critiquing the ritualistic aspects of Vedic religion and reinterpreting them within a spiritual framework. The meaning of "yajna" (sacrifice) shifted from animal sacrifice to self-sacrifice or service to society, reflecting a Shraman-influenced spiritualization of Vedic practices.

The author explicitly states that Hinduism itself is a result of the coordination of Vedic and Shraman streams. The Upanishadic seers initiated a critique of Vedic rituals, and Jain and Buddhist traditions amplified this critique. These traditions are seen as responding to and rectifying the deformations within Vedic culture, such as animal sacrifice, birth-based casteism, and exploitative priestly practices.

However, the text also highlights a reciprocal influence where elements of Vedic culture, particularly Tantric practices, entered Jain and Buddhist traditions. This led to the adoption of many Hindu deities in a Jainized form (e.g., Yakshinis, Shasanadevatas like Kali, Ambika, Padmavati becoming guardian deities of Tirthankaras). Saraswati and Lakshmi also became part of Jain life. The author notes that Jain temples began to incorporate Vedic rituals like "yajna" and the invocation and immersion of deities, mirroring Hindu practices. This shift led to a greater emphasis on ritual in Jain and Buddhist traditions, sometimes at the expense of their core focus on tapas and meditation.

Conversely, Hinduism incorporated figures like Rishabh and Buddha as avatars of Vishnu, and Jainism recognized figures like Rama and Krishna as "Shalaka Purush" (distinguished individuals). This mutual incorporation underscores the deep interpenetration of these traditions.

The author criticizes the notion that Jainism and Buddhism are inherently opposed to or revolts against Vedic Hinduism. Instead, he frames their role as "physicians" who purified and healed Indian culture by addressing its corruptions. He argues that it's a misconception, often propagated by external influences and some Indian thinkers, that these traditions are fundamentally antagonistic.

The text stresses the need to view these traditions from a neutral and comparative perspective to bridge the artificial divides created between them. It posits that in their current forms, neither Hinduism is purely Vedic, nor Jainism and Buddhism are purely Shraman. All are syntheses of Vedic and Shramanic elements, with one aspect perhaps being more prominent.

The author points to early Jain scriptures like Acharanga Sutra, Sutrakritanga, Rishi Bhashita, and Uttaradhyayana Sutra as evidence of this shared heritage and mutual influence. He highlights instances where Acharanga Sutra's descriptions of the soul are similar to the Mandukya Upanishad, and where Jain texts mention Brahmins and Shramanas as companions rather than rivals. Sutrakritanga respectfully refers to many Upanishadic sages, acknowledging their spiritual achievements despite differing customs.

Rishi Bhashita is particularly cited as the oldest Jain text, compiled when Jainism was not yet a distinct sect. It includes teachings of various sages from different traditions, recognizing them as "Arhat Rishis," "Buddha Rishis," and "Brahmin Rishis." This inclusivity, the author argues, demonstrates a common origin and a spirit of religious liberalism within Indian spiritual traditions, where Upanishadic, Buddhist, Jain, Ajivika, Sankhya, and Yoga all stem from the same fundamental source.

In conclusion, Sagarmal Jain advocates for transcending sectarian biases and engaging in a neutral, comparative study of these traditions. He believes that understanding the Upanishads is crucial for understanding Jain and Buddhist literature, and vice versa. By recognizing their shared origins and mutual influences, it becomes clear that Jainism and Hinduism are not opposing religions but rather integral parts of the larger, synthesized Indian culture, built on the foundation of both renunciation (Nivritti) and engagement (Pravritti).