Jain Dharm Ka Sanskruti Mulyankan - Book Summary

Here is a comprehensive summary of the Jain text "Jain Dharm ka Sanskruti Mulyankan" by Narendra Bhanavat, based on the provided pages:

Jainism's Cultural Evaluation: A Summary

This text by Dr. Narendra Bhanavat explores the profound and multifaceted cultural contributions of Jainism to human civilization. It posits that religion, in its broadest sense, is an integral part of culture, and Jainism has significantly shaped the rise and development of human culture. While culture represents the intellect of humanity, religion embodies its heart. When culture becomes rigid or embraces violence, religion, with its principles of non-violence and compassion, softens it, bringing beauty and strength through self-control, austerity, and ethical conduct. The ultimate human quest is for happiness, which can only be achieved when free from fear. Jainism addresses this by fostering an ethical and virtuous life (first condition) and encouraging personal strength and capability (second condition, supported by culture).

Jainism and Human Culture: From Rishabhdev to Mahavir

Foundational Role of Rishabhdev: The first Tirthankara, Rishabhdev, is presented as the architect of human culture. Before him, humanity lived a life of indulgence, dependent on celestial wish-fulfilling trees, with dormant notions of karma and duty. Rishabhdev transformed this into a culture of action by teaching agriculture, imparting knowledge of script and literacy, empowering people through self-effort, and promoting humanism over deification. He also fostered social consciousness, gave strength to fight injustice, infused life into a dormant culture, and established a strong family system with the institution of marriage, encouraging arts, crafts, and industry.
Mahavir's Reform and Cultural Crisis: By the time of the last Tirthankara, Mahavir, this culture had evolved, but also faced a crisis. Various ideologies had merged, leading to a distorted and perverse state of affairs. Religious rituals became prevalent, with the sacrifice of animals and even humans in place of yajnas. The Varna system became corrupted, with women and Shudras considered inferior and denied social and spiritual rights. Ascetics became wealthy, and self-control was overshadowed by indulgence.
Mahavir's Solution: Vardhaman Mahavir, recognizing this crisis, brought forth a message of liberation after twelve years of intense spiritual practice. He declared that all beings desire to live and no one wishes to die. He condemned violence in the name of rituals, stating that true yajna lies in purifying the soul by sacrificing anger, pride, deceit, and greed. Mahavir advocated for the protection of all living beings, extending cultural responsibility from human welfare to the welfare of all creatures – a concept transcending democracy to encompass a system of life itself.

Jainism's Stance on Social Inequality and Women's Empowerment:

Challenging Caste System: Jainism raised its voice against cultural disparity and the corruption of the Varna system. It rejected the notion of superiority based on birth and emphasized recognition based on conduct. Individuals like Harikesh Chandala and Saddalputra Kumbhar were given respected positions among spiritual seekers due to their purity of conduct.
Elevating Women: Jainism instilled self-respect and pride in women, who were previously considered inferior property. It granted them the right to study religious texts and attain the ultimate spiritual liberation (Moksha). The text cites Marudevi, Rishabhdev's mother, as the first to attain Moksha in this era. Women were not seen as weak but as possessing immense potential for spiritual growth, as exemplified by Chandanbala, who was given leadership of the nuns. Women were also viewed as motivators, guiding men back to the path of spiritual discipline, as demonstrated by Rajul's wisdom in guiding Rathnemi.

Cultural Harmony and Emotional Unity:

Anekantavada (Plurality of Viewpoints): Jainism promoted cultural harmony through its philosophy of Anekantavada. Mahavir taught that one should not view matters from a single perspective but consider different viewpoints. This philosophy, the text argues, can resolve global tensions and conflicts arising from misunderstanding or misinterpreting others' perspectives.
Harmony in Conduct (Achara-Samanyaya): Jainism established a balance between the lives of ascetics (Muni-dharma) and householders (Grihastha-dharma). It harmonized detachment (Nivritti) with engagement (Pravritti), knowledge with action, and self-study with communal meditation. The strict vows of ascetics (Mahavratas) involving complete renunciation of violence, falsehood, theft, sexual misconduct, and possessions are contrasted with the limited vows of householders (Anuvratas), reflecting a practical approach to spiritual practice.
National Integration: Jainism transcended sectarianism, casteism, and regionalism, viewing the nation as a sacred entity. Its influence was not confined to any specific region but spread throughout India, with pilgrimage sites, birthplaces, and places of practice of different Tirthankaras located across the country. The text cites examples like Rishabhdev (Ayodhya, Kailash), Parshvanath (Varanasi, Sammet Shikhar), and Mahavir (Videha, Magadh) to illustrate this national spread. Sites like Shravanabelagola and Karkala in South India stand as testaments to this national consciousness.
Linguistic and Literary Harmony: Jain acharyas embraced and respected local languages alongside Sanskrit, using them for their teachings and literature. This contributed to the preservation of various regional languages. The text highlights the importance of this liberal attitude in contemporary times of linguistic disputes. Jain writers also integrated popular figures like Rama and Krishna into their literature, showing respect even to characters depicted negatively elsewhere. They attributed high status, like "Prati-Vasudev," to adversaries and revered Nagas and Yakshas as protectors of Tirthankaras. The integration of various musical styles and the writing of commentaries on non-Jain Sanskrit and regional texts further fostered cultural exchange.
Harmony of Devotion (Bhakti): Jainism did not engage in the conflict between saguna (with form) and nirguna (formless) devotion. The Panch Parmeshthi mantra beautifully synthesizes both, recognizing Arhats as visible, embodied supreme beings and Siddhas as formless, invisible souls. This balanced approach to devotion is highlighted.
Innovation in Poetic Forms: Jain poets expanded poetic traditions, introducing new forms and imbuing existing ones with fresh meaning and spiritual depth. Forms like Veli, Barahmasa, Vivaha-lo Raso, Chaupai, and Sandhi were adapted. Veli moved beyond metrical constraints, Barahmasa transformed from a depiction of romantic separation to spiritual longing and renunciation, Vivaha-lo depicted abstract unions like self-control and initiation, and Raso, Sandhi, and Chaupai gained new thematic and structural interpretations. Jain poets also created new prose forms like Guravali, Pattavali, and historical chronicles, contributing significantly to the development of early Hindi prose.

Jainism's Spirit of Universal Welfare (Lok-Sangrahak Roop):

Purpose of Religion: Religions emerge to establish equality in inequality, order in disorder, and completeness in incompleteness. Jainism's core aim is the welfare of the collective, even though it emphasizes individual liberation.
Role of Kings and Ascetics: Kings, as followers of Jainism, engaged in welfare activities within their realms, eventually transcending worldly attachments to become true ascetics and servants of the people. This transformation broadens their perspective and makes their hearts generous, enabling them to serve humanity without attachment or aversion.
The Ideal Ascetic (Shraman): The text describes the ideal ascetic (Shraman) as one who controls desires, senses, and the mind, treats all beings equally, and embodies virtues like a serpent (no fixed abode), a mountain (unwavering), fire (self-satisfied with knowledge), ocean (vast knowledge), sky (self-reliant), tree (enduring hardship), bee (harmlessly taking sustenance), deer (avoiding sin), earth (patiently bearing suffering), lotus (untainted by worldly desires), sun (dispelling ignorance), and wind (moving freely). These ascetics are strictly non-violent, protecting all six categories of life.
Ethical Principles and Compassion: Ascetics adhere to truth, non-theft, celibacy, and non-possession. They do not take what is not freely given, renounce wealth and sensuality, and live with minimal possessions. Their non-violence extends to not killing or inciting violence, and they focus on reforming sinners through guidance and self-awareness rather than punishment. Mahavir's interaction with the poisonous snake Chandakaushik exemplifies this approach.
Broader Scope of Welfare: This commitment to welfare extends beyond humans to all living beings. Ascetics practice pratikraman (penance) for accidental harm caused to any creature. They live a life of austerity, traveling on foot, staying in one place only during the monsoon (Chaturmas), and subsisting on alms. Their daily routine is dedicated to study, contemplation, writing, and preaching, guiding beings towards spiritual well-being without seeking personal gain.
Inner Purity and Universal Goal: The ascetics' adherence to their vows, even in challenging times, and their practice of penance for any lapses, demonstrates a profound purity of conduct, clarity of life, and universal objective. Their focus is on self-purification and the liberation of the world from negative karmas, rather than aspiring to become gods.

Jainism: A Proponent of Life's Wholeness:

Addressing Misconceptions: The text refutes the notion that Jainism promotes despair by emphasizing the world as sorrowful. It clarifies that this recognition of suffering is the basis for seeking eternal happiness and the prescribed path to achieve it. Jainism instills faith in the potential for self-transformation and realizing the divine within. It challenged the public's perception of helplessness by awakening their inner strength and empowering them to become the architects of their destiny.
Balancing Renunciation and Engagement: The assertion that Jainism is solely about renunciation is incorrect. Tirthankaras are symbols of worldly and spiritual grandeur, possessing immense physical and aesthetic qualities. Their sermons take place in elaborately decorated samavsarans. The emphasis on renunciation is primarily to curb indulgence and indiscipline.
Artistic Contributions: Jainism's artistic contributions are significant, encompassing architecture (temples, Meru-Parvat, Nandi-shwar Dwip, Samavsarana, Manastambha, Chaityas, Stupas), sculpture (Tirthankara images), and painting (murals, palm-leaf manuscripts, wood paintings, etc.). This integration of detachment and engagement has made Jain culture flexible, combining austerity with artistic expression.

Jainism's Role in Modern India's Rebuilding:

Social and Charitable Activities: Jain followers have played a vital role in the social, religious, educational, political, and economic spheres of modern India. The Anuvrat movement embodies this spirit. Many affluent Jains dedicate a portion of their income to philanthropic activities, supporting various welfare initiatives like animal welfare, prohibition of animal sacrifice, funds for fellow Jains, orphanages, and old-age homes. Constructive programs, like those aimed at reforming and guiding the Khatik community towards a virtuous life, are particularly noteworthy for building a non-violent society.
Education and Healthcare: Numerous Jain educational institutions, study camps, and hostels provide moral and secular education. Trusts offer scholarships and loans to needy and meritorious students. Jains have also contributed to public health by establishing hospitals and dispensaries offering free and subsidized medical care.
Spiritual and Social Awakening: During the monsoon season (Chaturmas), Jain monks and nuns observe a period of stationary stay, during which followers engage in various spiritual practices like fasting, vows, pilgrimage, and meditation, fostering personal purity and social virtues like brotherhood and friendship.
Economic Contribution: Jains, primarily engaged in agriculture, trade, and industry, have established significant enterprises across India, contributing to national production and foreign exchange earnings. Their charitable disposition leads them to use surplus income for public welfare.
Political and Intellectual Contribution: Jains have actively participated in political consciousness, contributing generously to national defense funds and serving in important administrative roles. They have also led regional movements during the independence struggle. Jain philosophy has subtly influenced principles and programs like non-violence, Satyagraha, land and wealth donation, and secularism.
Preservation of Literature: Jainism has been a significant custodian of ancient literature, not only creating original works but also preserving rare manuscripts through transcription and establishing libraries. The knowledge repositories in Rajasthan and Gujarat are invaluable national assets. Jain research institutions are actively publishing important texts, and Jain periodicals inspire personal, familial, social, and national well-being.

In conclusion, Jainism's vision encompasses the holistic development of the nation, emphasizing not just individual success but the significance and purification of the soul. Its contribution to culture is deep-rooted, multifaceted, and enduring.