Jain Dharm Karuna Ki Ek Ajasra Dhara

Here's a comprehensive summary of the provided Jain text, "Jain Dharm Karuna ki Ek Ajasra Dhara" by Sumatprasad Jain, focusing on the theme of compassion (Karuna) in Jainism:

The text, "Jain Dharm Karuna ki Ek Ajasra Dhara" (Jain Dharma: An Unending Stream of Compassion), authored by Sumatprasad Jain, delves into the profound essence of compassion as a cornerstone of the Jain faith. It explores how this principle manifests from the highest spiritual attainments of Tirthankaras to everyday actions and societal impact.

The Path to Spiritual Excellence and the Role of Compassion:

The book begins by outlining the sixteen "Shodashkaran" (Sixteen Causes) for attaining Tirthankarhood, which are characterized by pure emotions. These include purity of faith, humility, adherence to vows, diligence in daily duties, prompt enlightenment, detachment, austerity, renunciation of possessions, maintaining equanimity, serving ascetics, devotion to Tirthankaras, scholars, and the teachings, and the propagation of Jain principles. The text also notes that the Shvetambar tradition recognizes twenty such sentiments for aspiring Tirthankaras.

It's emphasized that such noble achievements are possible only in a human birth and often under the guidance of a Tirthankara or Kevali (omniscient being). The concept of a Tirthankara is defined as a divine being who not only liberates themselves from the cycle of birth and death but also guides countless others across the ocean of existence. They are described as "path-makers" who establish righteous paths through scriptures. Therefore, their divine sermons are imbued with immense compassion.

The Philosophical Underpinnings of Compassion and the Rejection of Violence:

The text then contrasts this with "Raudra Dhyana" (fierce meditation), as explained by Muni Gautam Ganadhar. This type of meditation involves causing suffering to beings, cruelty, and a lack of mercy. Specifically, it discusses "Hinsananda," a form of Arta Dhyana (sorrowful meditation) characterized by the desire to kill, bind, mutilate, or inflict severe punishment. A practitioner of Hinsananda, driven by intense passions, ultimately harms their own soul, regardless of whether they physically harm others.

The core Jain principle of the primacy of "Bhavas" (emotions or intentions) is highlighted. Even without physical violence, experiencing the emotion of violence ("Bhavahimsa") can lead to downfall. Conversely, a feeling of empathy for the suffering of others ("Paradukha-katarata"), even without physical capability, aids in spiritual development.

Historical Context and the Societal Impact of Jain Compassion:

The author then analyzes the socio-religious and economic landscape of ancient India, suggesting a prevalent atmosphere of violence. This included animal sacrifices in rituals, religious discrimination, neglect of vernacular languages in favor of scholarly ones for the benefit of the elite, and widespread subjugation of the poor and helpless.

In such a context, the emergence of philosophies that mentally opposed violence was natural. The text praises the rise of spiritual figures who, while not necessarily believing in a creator God, emphasized the importance of karma and its consequences. The necessity of an ethical system that clearly linked actions to their results – negative for negative, positive for positive – made the development of a compassionate philosophy imperative.

Compassion in Buddhism and its Culmination in Jainism:

The text draws parallels with Buddhism, mentioning the Bodhisattva's aspiration to alleviate the suffering of all beings. Buddhist prayers express a desire to be a physician, healer, provider of food and water, and a source of inexhaustible wealth for the needy. This deeply compassionate sentiment, it argues, led to the development of the philosophy of Ahimsa (non-violence), which reached its zenith in Jainism.

The author quotes Ramdhari Singh Dinkar, who states that Jain Ahimsa is absolute, prohibiting not only direct violence but also instigating it or participating in it in any way. He further emphasizes that Jainism values not just physical but also mental Ahimsa, with Mahatmas striving for non-violence in thought, word, and deed. This is reflected in the Jain philosophical tenets of Syadvada (conditional predication) and Anekantavada (non-absolutism).

Jain scholars' perception of life in even elemental beings like earth, fire, water, and air, and their resulting practices to avoid harming them, are presented as evidence of their profound compassion. The text cites H.G. Rawlinson's observations on the Acharanga Sutra, highlighting the Jain understanding of life in these elements, necessitating gentle sentiments for the protection of all beings. Atindra Nath Bose's research suggests that Lord Mahavir Swami was the first to issue specific injunctions for the protection of plant and animal life.

The Influence of Jain and Buddhist Principles on Society and Rulers:

The teachings of Lord Buddha and Lord Mahavir are credited with sparking an intellectual revolution, leading to a decline in violent rituals and meat consumption. The development of Indian Ayurveda and medical science, influenced by religious fervor, extended to establishing hospitals and dispensaries for both humans and animals. Jawaharlal Nehru is quoted as stating that animal hospitals existed in the 3rd or 4th century BCE, likely due to the influence of Jainism and Buddhism.

Emperor Ashoka's patronage of such compassionate activities is noted. His edicts express a desire for the protection of all living beings and the attainment of self-control, peace, and happiness. After his conquest of Kalinga, Ashoka's remorse led him to establish hospitals for both humans and animals, embodying the principle of compassion in state policy. The Girnar inscription is cited as evidence of this, detailing the provision of medicines and the planting of medicinal herbs for the welfare of all creatures.

Cross-Cultural Influence of Compassion:

The philosophy of Ahimsa and compassion, espoused by Mahavir and Buddha, also resonated with foreign thinkers. The Pythagorean mathematician Pythagoras was a staunch opponent of animal sacrifice. Professor L.C. Jain's research reveals Pythagoras's profound compassion for animals, even extending to the protection of plants, and his belief in the transmigration of souls, which influenced his dietary restrictions. Ancient Egyptian practices of compassion towards lower beings, vegetarianism, and rituals are also mentioned.

The influence is seen in Sufi mystic Saint Abul'ala Al-Ma'arri, who was vegetarian and demonstrated immense empathy for animals.

Royal Patronage and Institutionalization of Compassion:

Emperor Kumarpal, advised by Jainacharya Hemachandra, banned animal sacrifice in his kingdom. Dr. Mohan Chand recounts an incident where Kumarpal, witnessing the suffering of a near-dead goat, prohibited any harm to animals. He issued a decree in 1160 CE banning animal sacrifice, animal fights, and pigeon races for 14 years, even providing financial support to butchers to transition to other livelihoods.

Mughal Emperor Akbar's compassion is described as boundless and exemplary. His association with Jain scholars like Upadhyay Padmasundarji and Munishri Harivijayji influenced him towards the principle of Anekantavada. Legends even suggest he was a Jain emperor. A moving folk story of a Hindi poet presenting a plea from cows to Akbar highlights the impact of such appeals. Akbar, deeply moved, ceased hunting, provided alms, and initiated the construction of a building in memory of this spiritual awakening, recognizing the wisdom of Jain teachings. He eventually renounced meat consumption and, according to historian Hamyu Kuki, even halted animal slaughter during the Jain festival of Paryushan.

His successor, Emperor Jahangir, issued an imperial decree on February 26, 1605, prohibiting the slaughter of cattle and birds during the sacred Jain month of Bhadrapada. The decree explicitly stated the intention to please God by ensuring the happiness of all His creatures, emphasizing respect for religious sentiments. Jahangir's personal love for nature is evident in the art of his court, which frequently depicted flowers, animals, and birds.

Even during Shah Jahan's reign, the compassionate policies of Akbar continued to some extent. Accounts from Portuguese traveler Sebastian Manrique indicate that Muslim officials punished a Muslim for hunting two peacocks, adhering to the principle of avoiding actions that would offend Hindus.

The Enduring Legacy of Jain Compassion and Institutions:

Contrary to the notion that compassionate animal hospitals ceased during Muslim rule, the accounts of travelers like Duarte Barbosa and Peter Mundy attest to their continuation. Barbosa noted the strict vegetarianism of Jain followers, their aversion to witnessing animal slaughter, and their efforts to save condemned criminals. He also highlighted Jain society's service to animals, including the establishment of hospitals for them, known as "Pinjrapole." Peter Mundy heard of hospitals for sick birds maintained by Jains in Cambay.

Numerous scholars like R. Cust, Robert Needham Cust, Edly Theodore Besterman, Ernest Crawby, R.V. Russell, Hira Lal, William Crooke, Edward Conze, O.T. Bettany, A.L. Khan, and J. Wilson have all lauded Jainism's profound love and compassion for animals, their non-violent approach, dedicated service to humanity, and unwavering vigilance against inhuman treatment of animals.

Sociologist S.T. Moses's surveys confirm that Jain communities across India strictly abstain from meat and any products derived from it. V.A. Smith emphasized the importance of the non-violent conduct of Jains. The text points out the global movement advocating against animal slaughter and supporting vegetarianism, citing the efforts of L.H. Anderson in Chicago to raise awareness about animal cruelty.

Mahatma Gandhi and the Modern Relevance of Jain Compassion:

Mahatma Gandhi, inspired by a Jain monk before his foreign travels, adopted three vows: abstaining from alcohol, meat, and illicit relations. His further experiments, influenced by Western vegetarians, led him to also give up milk, recognizing the brutal methods of animal husbandry in India. He only resumed goat's milk due to extreme weakness and his commitment to national service. His powerful advocacy against the slaughter of cattle is highlighted, seeing the cow as a symbol of compassion and a representative of all silent creation. Gandhi's compassion extended to plant life as well, as he was pained by the practice of withholding water from citrus trees at the Sevagram Ashram to increase sweetness, emphasizing the principle of "Yatha Pinde Tatha Brahmande" (as is the droplet, so is the universe).

The text concludes by highlighting the "Parindon ka Aspatal" (Hospital for Birds) near the Red Fort in Delhi, a testament to Jainism's millennia-old tradition of compassion. Established in 1924 by devout followers, it was inaugurated with a new building in 1957 by Union Home Minister Govind Ballabh Pant, under the guidance of Acharya Ratna Deshbhushan Ji Maharaj. Further development by young activists has increased its popularity, garnering global goodwill. These animal hospitals are presented as practical temples of religion, giving true meaning to the faith.

A suggestion book entry by Dr. Mohan Chand from 1982 expresses a hope that those who consume meat to satisfy their hunger might be inspired to change their ways by seeing such hospitals.

The author calls for the Jain community to actively promote this pure sentiment globally, transforming it into constructive action. The world, it is stated, desires to see the realization of the teachings of Lord Mahavir, Lord Buddha, and Mahatma Gandhi. The Jain community, as a representative of compassion and Ahimsa for millennia, should devise programs to guide the current intelligent generation. The text poses a crucial question: Is the Jain community capable of drawing inspiration from Lord Mahavir's powerful personality and wielding the weapon of Anekantavada against violence to initiate a philosophical movement today? The need for such a movement is deemed urgent. The author concludes by posing the question of who will come forward to manifest the philosophy of compassion in the current era.