Jain Dharm Ka Pran - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm ka Pran" (The Essence of Jainism) by Sukhlal Sanghavi:

The book "Jain Dharm ka Pran" by Sukhlal Sanghavi, a chapter from "Z_Darshan_aur_Chintan_Part_1_2_002661.pdf," explores the fundamental essence of Jainism by contrasting it with the Brahminical tradition and highlighting the core principles that define the Shramanic path, of which Jainism is a prominent branch.

The Core Distinction: Brahmin vs. Shraman

The author begins by establishing that Jainism, also known as Nirgrantha Dharma (unfettered or liberated dharma) during the times of Parshvanath and Mahavir, is a Shramanic tradition. While other Shramanic traditions existed and some, like Buddhism, still survive, Jainism possesses unique characteristics that distinguish it. The fundamental difference between the Brahminical (Vedic) tradition and the Shramanic tradition lies in their underlying philosophies:

Brahminical Tradition: Rooted in disparity (वैषम्य - vaishamyam).
Shramanic Tradition: Rooted in equality (साम्य - samyam).

This core difference manifests in three key areas:

Societal Structure: The Brahminical tradition emphasizes birth-based superiority and hierarchy, with the Brahmin caste at the apex and other castes considered inferior. The Shramanic tradition, however, rejects birth-based superiority, advocating for excellence based on qualities and actions (गुण-कर्मकृत - guna-karmakrit). In this view, a virtuous Shudra is superior to a sinful Brahmin, and both men and women from any caste can attain high positions in religious and social spheres based on their merit.
Ultimate Goal (Sadhya): The Brahminical tradition's primary aim is Abhyudaya (अभ्युदय), which encompasses worldly prosperity, material gains (sons, cattle), and heavenly pleasures in the afterlife, achieved through rituals and sacrifices (Yajna). The Shramanic tradition, in contrast, seeks Nihsreyasa (निःश्रेयस), a state of complete liberation from worldly and otherworldly gains, characterized by absolute equality and the absence of superiority or inferiority.
Attitude towards Living Beings: The Brahminical tradition, through its emphasis on Vedic rituals like animal sacrifice (Yajna), demonstrates a lack of equivalence or empathy towards animals. The text states that "Veda-ordained violence is the cause of dharma." The Shramanic tradition, however, espouses a view of absolute self-equivalence (आत्मसाम्य - atmasamyam) towards all living beings, extending to animals, insects, and even plants. Killing any embodied being, for any reason, is considered akin to self-slaughter, and any form of killing is seen as the cause of irreligion.

Roots of the Traditions:

The Brahminical tradition originated and evolved around the concept of "Brahman" (ब्रह्मन्), encompassing praise, prayer, and ritualistic actions. The Shramanic tradition, on the other hand, is centered around "Sam" (सम), signifying equality, tranquility, and effort.

Historical Conflict and Mutual Influence:

The fundamental opposition between the Brahminical and Shramanic traditions has historically led to conflict, as noted by ancient scholars like Patanjali in his Mahabhashya and Panini. Patanjali used examples like the snake-mongoose (ahi-nakula) to illustrate this "eternal" (शाश्वत - shashvat) opposition. While some individuals might transcend this conflict, the author clarifies that Patanjali's observation refers to a fundamental, inherent opposition between the classes themselves.

Despite their differences, both traditions have influenced each other. The Shramanic emphasis on non-violence (Ahimsa) gradually influenced the Brahminical tradition, leading to the decline of ritualistic animal sacrifice in practice. Traditions like Sankhya, Yoga, and Upanishadic thought, which adopted the principle of Ahimsa and other Shramanic tenets without fundamentally rejecting Vedic authority or the Brahminical priestly class, were eventually absorbed into the broader Brahminical fold. Conversely, Jainism and Buddhism, which strongly opposed Vedic authority and the Brahminical class, remained distinct but were influenced by the Brahminical tradition's approach to social engagement (loksangraha).

Proponents of Shramanic Dharma:

While the exact origins of Shramanic Dharma are unknown, figures like Nabhi-putra Rishabh and the ancient scholar Kapil are recognized as early and strong proponents of the principle of equality. The Shramanic tradition branched out, with some emphasizing outward asceticism, others meditation, and some mental purity. The branch that emphasized non-possession (अपरिग्रह - aparigraha) and the renunciation of worldly attachments as essential for achieving equality and non-violence became known as the Nirgrantha tradition, with prominent figures like Neminath and Parshvanath.

The Emphasis on Vitragata (Dispassion):

The Nirgrantha tradition integrated the principles of non-violence and asceticism. However, a deeper understanding emerged: the true goal is to conquer impure states of mind like attachment (raga) and aversion (dvesha). Any non-violence, asceticism, or renunciation that doesn't facilitate this conquest is considered spiritually unproductive. Those who emphasized this conquest became known as "Jinas" (जिन). While many Jinas existed, including Satchak, Buddha, Goshala, and Mahavir, the Jain tradition primarily refers to Mahavir's teachings, which place significant emphasis on conquering attachment and aversion.

The Centrality of Samyadarshi (Equanimity) in Jainism:

The essence of Jainism lies in its profound commitment to Samyadrishti (साम्यदृष्टि), or the vision of equality. This is exemplified by the Jain scripture "Samayika" (सामायिक), considered the first of the twelve Angas. Samayika signifies the acceptance of equanimity and the renunciation of sinful activities to the best of one's ability. It is a fundamental practice for both householders and ascetics in Jainism.

This principle of equanimity is further explored through:

Ahimsa (Non-violence): The entire ethical framework of Jainism is built around non-violence, encompassing inner and outer actions, gross and subtle. Jainism's commitment to Ahimsa is unparalleled in its breadth, extending to all forms of life, from humans to the smallest microorganisms.
Anekantavada (Many-sidedness/Non-absolutism): The philosophical foundation of equanimity leads to Anekantavada, the doctrine of manifold aspects. It emphasizes respecting others' viewpoints as much as one's own, preventing the rigid adherence to a single perspective as the absolute truth. This concept gave rise to Syadvada (स्याद्वाद) (relativism in speech) and Nayavada (नयवाद) (relativism in thought). While other traditions acknowledge this principle, Jainism has developed extensive literature on it, treating it as a cornerstone of its philosophy.

The Four Pillars of Jainism:

To fully understand Ahimsa and the prevention of violence, Jainism developed four core areas of knowledge:

Atmavidya (Knowledge of the Self): This asserts that all souls are fundamentally equal, regardless of their physical form (earth-bodied, water-bodied, plant-bodied, animal-bodied, human-bodied). This theoretical equality must be translated into practical behavior through constant effort.
Karmavidya (Knowledge of Karma): This explains the origins of disparities in the world and within individuals, attributing them to karma. It emphasizes the soul's free will in performing actions and shaping its destiny, leading to the concept of rebirth and the interconnectedness of past, present, and future. The root cause of karma is identified as ignorance (ajnyana) or delusion (darshan moh).
Charitravidya (Knowledge of Conduct): This focuses on the path to liberation from karma. It highlights the importance of controlling desires and passions (raga-dvesha) and developing inner virtues like self-knowledge and equanimity. The Jain concept of Gunasthana (गुणस्थान) describes the stages of spiritual progress towards liberation.
Lokavidya (Knowledge of the World): This describes the nature of the universe as a combination of conscious (jiva) and non-conscious (ajiva) elements. It explains the interaction between these elements and the process of liberation from this interaction.

Jainism and Other Traditions:

The book also touches upon Jainism's relation to other Indian philosophical schools:

Sankhya, Yoga, Bhagavat: These traditions also support equanimity, though with differing philosophical underpinnings.
Advaita Vedanta: While also advocating for non-violence, Advaita bases it on the principle of non-dualism (one Brahman), seeing perceived differences between souls as illusory. Jainism, a dualistic tradition, accepts the fundamental distinctness of souls while asserting their inherent equality.
Buddhism: Buddhism's emphasis on non-violence and its doctrine of impermanence (kshanikavada) and the middle path (madhyamarga) are seen as related to the Shramanic principles of equality and many-sidedness.

Rejection of a Creator God:

Jainism, like Sankhya, Mimamsa, and other traditions, views the universe as eternal and without a beginning or end. Consequently, it does not accept the concept of an independent creator God (Ishvara) who creates and destroys the world. Instead, Jainism posits that each soul is its own creator and, upon achieving liberation, embodies the divine nature (Ishvara-bhava).

Shrutavidya and Pramanavidya:

Jainism emphasizes Shrutavidya (श्रुतविद्या), the collection and study of all valid knowledge, including that from other traditions, and Pramanavidya (प्रमाणविद्या), the study of valid means of knowledge (perception, inference, etc.). Both are underpinned by Anekantavada, ensuring that no valid viewpoint is disregarded.

The "Body" of Dharma:

Finally, the author mentions that the "body" of Jain Dharma includes its social structures, literature, sacred sites, temples, art, worship practices, and libraries. While a detailed historical and philosophical account of these aspects is beyond the scope of the essay, their existence is crucial for the sustenance of Jainism's core principles.

In essence, "Jain Dharm ka Pran" argues that the very lifeblood of Jainism flows from its profound commitment to equality (Samya), manifested through non-violence (Ahimsa) and many-sidedness (Anekantavada), forming the core of its ethical and philosophical teachings.