Jain Dharm Ka Bharatiya Sanskruti Me Yogadan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm ka Bharatiya Sanskruti me Yogadan" (Contribution of Jainism to Indian Culture) by Balchand Kothari, based on the provided pages:

The book "Contribution of Jainism to Indian Culture" by Balchand Kothari asserts that Jainism has always maintained a broad and noble national perspective, never succumbing to narrow-mindedness in its development of thought and life systems. India, both in its modern political understanding and its ancient religious traditions, is considered a unified entity and a subject of reverence by Jains.

Language and Literature:

Lord Mahavir utilized the vernacular language of Ardhamagadhi for the welfare of humanity, and his disciples compiled his teachings in the same language. Jain acharyas consistently adopted local languages for their literary creations wherever they traveled.
The earliest literature in modern languages like Hindi and Gujarati is attributed to Jains. Similarly, Jains are credited with the early literary development of Tamil and Kannada in South India. They have consistently shown equal respect for all languages of the country, with their vast literature serving as evidence.

Incorporation of Traditional Indian Heroes:

Jainism respects figures like Rama, Lakshmana, Krishna, and Baldev, who are revered as divine incarnations by the public. In their Puranas, Jains include these figures among the sixty-three illustrious personalities (Shalaka Purushas), detailing their life stories.
Jain Puranas also accord respect to figures like Ravana and Jarasandha, acknowledging their noble qualities without causing offense. Ravana, for instance, is described not as a demon but as belonging to the Vidyadhar dynasty, and his ten faces are attributed to a necklace with nine gems reflecting his single face, leading to the epithet "Dashanan" (ten-faced). Hanuman and Sugriva are depicted as kings of the Vidyadhar lineage whose banner bore the image of a monkey, rather than being mere monkeys.

Philosophical Underpinnings:

Jain philosophy accepts two fundamental principles: soul (Jiva) and non-soul (Ajiva), recognizing six fundamental substances (Dravyas). A Dravya is defined by its inherent existence (Satta), which possesses generative (Utpad), destructive (Vyaya), and permanent (Dhrouvya) qualities.
The universe contains both conscious (Atmatattva) and unconscious (matter, time, space) elements. All these substances are characterized by their inherent qualities (Guna) and transient states (Paryaya). Their inherent qualities provide permanence, while their changing states represent birth and destruction.
This philosophical depth, with its emphasis on the interconnectedness of reality, led Jainism to establish the principles of Syadvada (conditional predication) and Anekantavada (non-absolutism) for understanding objects. Jain acharyas stressed the importance of considering variations in objects based on time, place, substance, and form.

Ahimsa (Non-violence):

India has accepted the principle of Ahimsa as fundamental in personal conduct and national/international policy. Jainism's Ahimsa doctrine is therefore highly significant and warrants detailed study.
The Anekanta principle, which emphasizes multifaceted truth, is the basis for the assertion that the Jain order of Mahavir is an eternal, all-encompassing pilgrimage that averts all calamities, as stated by Acharya Samantabhadra around 1500 years ago.

Spiritual and Ethical Role:

Jainism's enduring presence in India for millennia is due to its spiritual role, ethical framework, and practical utility, embodying balance. It teaches the art of elevating the conscious from the unconscious, leading to the attainment of the supreme soul.
Jainism does not attribute the development of the universe's myriad forms and qualities of conscious and unconscious substances to the will of a single God. Instead, it explains the dynamics of change and development through the inherent, resultant permanence of non-living elements.
The core principle that existence itself is a cycle of creation, destruction, and permanence underscores the inherent nature of all substances with their qualities and states. This understanding of the impermanent and permanent aspects of all things is central to Jain philosophy.
Ignorance of these principles leads to delusion, wandering, and bondage. True understanding and conduct aligned with these truths lead to complete freedom and liberation (Moksha). This is the highest goal of life according to Jainism.

Practical Application and Goals:

Practically, philosophy, knowledge, and conduct are about achieving harmony in conflict, peace in discord, and a sense of belonging towards life. The ancillary practices are the vows of Ahimsa, Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession), along with virtues like forgiveness and gentleness.
Various vows, fasts, meditations, and yogas aim to achieve this universal self-awareness. The practice of equanimity (Samatva) is the ultimate goal of principles like Anekantavada and Syadvada.

Literary and Artistic Contributions:

The teachings of the Tirthankaras and acharyas, preserved in thousands of Jain texts written in diverse languages and regional styles across different eras, are invaluable for understanding the development of modern languages and their literary forms.
Beyond literature, Jainism has elevated the spiritual and moral standards of the populace and adorned various parts of the country through its artistic creations, including cave paintings, stupas, temples, and sculptures. These artistic marvels purify the heart and fill it with joy.
Magnificent sculptures in Jain temples at Sravanabelgola, Karkala, Moodbidri, the Dilwara temples on Mount Abu, and the grand temples at Ranakpur are sites of great reverence for any nation. The depiction of Puranic scenes through temples, idols, and paintings, along with the preservation of manuscripts, has brought glory to the field of architecture and significantly contributed to Indian culture.

Scholarly Achievements:

During the reign of the Rashtrakuta kings, acharyas like Shri Virsen, Shri Jinsen, and Shri Gunabhadra produced high-quality communal literature. Their dedication to literature and their disciplined lifestyle (eating sparingly only once a day) are highlighted.
Lay scholars like Pandit Ashadharji and Pandit Pushpadant also produced significant literature in Prakrit and Sanskrit in both South and North India.
Shri Jinsen's "Parshvabhyudaya" is a poetic work comparable to Kalidasa's "Meghaduta," narrating the life of the 23rd Tirthankara, Parshvanatha, and his rivalry. This demonstrates exceptional scholarship.
Shri Jinsen completed the commentary on Jayadhavala, begun by his guru Virsen. He also authored the "Mahapurana." The "Ratnatraya" of Kannada literature—Pampa, Ponna, and Ranna—were proficient in Sanskrit and created high-quality Kannada works. The "Mahapurana" describes the social life of Jains and is modeled after Sanskrit classics.
Acharyas like Shri Samantabhadra, Shri Siddhasena, and Shri Vidyanandi were renowned logicians and experts in the Nyaya Shastra (logic), documenting various philosophical schools of their time. Their contributions to Kannada literature in South India are significant.

Nuances of Ahimsa for Householders:

Jain texts elaborate on the Ahimsa principle, defining its practice for householders (grihasthis) concerning the sustenance of living beings. For ascetics (munis and tyagis), Ahimsa is a Mahavrata (great vow).
Four types of violence are described: arambhi (incidental), udyami (occupational), virodhi (defensive), and sankalpi (deliberate). Householders are advised to abstain only from sankalpi violence.
Incidental violence in activities like agriculture and trade, occupational violence in business, and defensive violence for self-preservation are considered unavoidable for householders. Historical accounts show that religious lay followers, as well as Jains in Gujarat and Rajasthan, engaged in warfare for national and religious defense.

Ethical Conduct and National Identity:

Compassion for all living beings and the practice of Ahimsa are paramount. One's character should align with their goals, and a lack of certainty in moral aspirations leads to a decline in the prestige of one's caste, society, and nation.
Ahimsa should be present in thought, word, and deed. Discrepancies between goals and ethical standards hinder the progress of society and the nation. Those who are dedicated to their goals, however few, are respected.
Jain teachings emphasize that individuals are responsible for their actions, which lead to the influx, bondage, and shedding of karma. Actions are either good or bad, and karma is eternal. Individuals driven by self-motivation and adherence to principles are rare.
Jains are urged to follow their religion to lead respectable, pure, and ideal lives, which awakens their conscience and fosters virtues, leading to mental contentment and spiritual equanimity.

Core Jain Principles:

Jainism articulates three fundamental principles: Ahimsa (non-violence), Anekantavada (non-absolutism), and Aparigraha (non-possession).
Ahimsa means not inflicting harm or injustice. Anekantavada acknowledges that truth has multiple facets, necessitating religious tolerance to understand diverse viewpoints. Ahimsa is a social goal, while Anekantavada is an intellectual pursuit.
Jains should regulate their possessions, property, wealth, and consumption according to their strength, circumstances, and needs. The ten types of possessions include land, houses, wealth, two-footed beings, four-footed beings, bedding, food, clothing, and metal utensils. Possessing more than necessary should be utilized for charity. This practice fosters socialism and social equality.
"Live and let live" is the way to practice Ahimsa. Even when disagreeing with others' views, one should listen with empathy, reflecting Jainism's all-encompassing tolerance.

Overall Impact:

A comprehensive understanding of Indian culture is incomplete without recognizing the diverse and extensive contributions of Jainism. Jainism has never given importance to caste, creed, form, or social divisions, which is noteworthy from a national perspective.
The world, suffering from envy and conflict, greatly needs the teachings of Jainism, which are filled with sentiments for the welfare and progress of all living beings.
Jain monks, ascetics, and scriptures are essential pillars of society, maintaining faith in Jainism and the principle of Ahimsa.
Jains worship the Vitaraga (detached) and Nishpruhi (desireless) Jin Bhagwan. Their worship aims to achieve the Siddha state (liberated state), which is the highest spiritual attainment. Siddha Parmatmas are the true Gods, who neither create nor are involved in the world, showing neither favor nor punishment. The Siddha state is the soul's pure state, characterized by infinite perception, knowledge, energy, and bliss. Jain prayer and worship are aimed at developing these dormant powers within every soul.