Jain Dharm Jain Samaj Hindu Dharm Hindu Samaj - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm Jain Samaj Hindu Dharm Hindu Samaj" by Sukhlal Sanghavi, focusing on the relationship between Jainism and Hinduism:

The central argument of the text is that Jainism is fundamentally an integral part of the broader Hindu Dharma and its associated society. The author, Sukhlal Sanghavi, challenges the notion that Jainism is distinct from Hinduism, attributing such views to narrow perspectives and misunderstandings.

Here's a breakdown of the key points:

1. Defining "Hindu Dharma" and "Hindu Samaj":

Sanghavi defines "Hindu Dharma" as a tradition originating in India, with its primary pilgrimage sites and scriptural foundations in the country's languages (Sanskrit, Prakrit, Pali, Dravidian, etc.).
From this perspective, all religions with Indian origins, including Vedic, Shraman (like Jainism and Buddhism), are considered part of the larger Hindu Dharma.
Therefore, Buddhism and Jainism are presented as denominations or branches within Hinduism, akin to Vedic Dharma itself.

2. Addressing the Distinction:

Sanghavi acknowledges that some narrow-minded individuals might perceive a distinction between Jain and Vedic societies in practice. However, he asserts that this is not the "actual situation."
He emphasizes that the understanding of "Hindu society" and "Hindu Dharma" should be based on historical evidence and tradition, not on misconceptions.

3. The Origin and Evolution of the Term "Hindu":

The term "Hindu" originally referred to inhabitants of the region around the Sindhu (Indus) River, used by foreigners.
Over time, its meaning expanded to encompass a broader geographical and cultural area.
The author highlights that the boundaries of "Aryavarta" (the land of the Aryans) have shifted historically, and even the Sindhu region is no longer part of India, demonstrating how the meaning of names can evolve.
The collective term "Hindu Dharma" can encompass all the sages, religious founders, scriptures, and pilgrimage sites originating from the geographical expanse of Hindustan (from Assam to the Himalayas to Kanyakumari).

4. Inclusivity within Hinduism:

Sanghavi states that Hinduism encompasses countless communities and sub-sects. Despite their differing names, they all ultimately fall under the umbrella of Hinduism.
This shared foundation provides an "unbroken harmony" that distinguishes them from religions like Christianity, Islam, and Zoroastrianism.
This is why when one refers to "Hindu Dharma," Christians, Muslims, and Zoroastrians residing in India are understood as distinct. These groups, even when converting from Indian traditions, do not typically revere Indian sages or scriptures as their primary source.

5. Distinguishing Social and Religious Spheres:

Sanghavi differentiates between social and religious practices. He suggests that social behavior pertains to worldly life, while religious practices involve both worldly and otherworldly benefits.
Jain society has historically maintained close ties with Vedic and Buddhist societies in terms of social practices.
He notes that Jain social laws and inheritance customs are not fundamentally different from other Hindu communities. Jain religious leaders did not prescribe specific social rules for their followers, allowing them to adopt practices of their neighbors.
While some texts in recent centuries might suggest social injunctions for the Jain tradition, their practical implementation is minimal. Customs like food habits, marriage, and inheritance are largely the same for Jains as for other Hindus.

6. The Core of Jainism and its Alignment with Hinduism:

Sanghavi argues that the notion of Jain Dharma being separate from Hindu Dharma in terms of religious principles is baseless.
He identifies the core tenets of Jainism – belief in the soul, the ultimate goal of liberation (moksha), and the practice of spiritual discipline (yoga) to achieve it – as largely similar to those found in all branches of Hinduism.
Differences in terminology, classification, and some conceptualizations exist not only between Jainism and other Hindu traditions but also within Jainism itself across its various sects. These internal differences do not invalidate their shared core.

7. Historical Examples of Inclusivity:

Sanghavi points to the historical integration of figures like Rishabhadeva in Puranic literature and the presence of Rama and Krishna in Jain traditions as evidence of this shared heritage.
He cites Jain scholars like Haribhadra and Yashovijayji who explicitly articulated this non-dualistic religious perspective in their writings.

8. The Emergence of Separation and its Consequences:

The author believes the current sentiment of Jainism and Jain society seeking separation from Hinduism and Hindu society is recent and stems from a fear of their existing customs being threatened by new legal frameworks.
He warns that this attempt to isolate themselves, while perhaps driven by a desire to avoid unfavorable laws, will ultimately be detrimental to Jains in the long run. They risk becoming a vulnerable minority.

9. Disassociation with the Hindu Mahasabha:

While advocating for Jainism's integration within Hinduism, Sanghavi strongly advises against joining the Hindu Mahasabha.
He explains that the Mahasabha, in his view, is driven by caste distinctions and the notion of Brahminical supremacy, which is fundamentally antithetical to the Shraman and Jain spirit, and to the evolving concept of humanity.

10. Benefits of Integration:

Sanghavi concludes by reiterating that embracing the broader meaning of Hinduism and recognizing Jainism as an integral part of it is the correct path.
This recognition ensures that when the government provides assistance or legal benefits to Hinduism or Hindu society, Jains will naturally be beneficiaries without needing to make separate claims.

In essence, Sanghavi's work is a passionate plea for understanding Jainism not as an alien faith, but as a vital and interconnected stream within the vast ocean of Hindu Dharma and society. He emphasizes shared origins, philosophical similarities, and the historical evidence of mutual influence as grounds for this inclusive perspective.