Jain Dharm Me Samajik Chintan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Samajik Chintan" by Sagarmal Jain, based on the provided pages:

The book "Jain Dharm me Samajik Chintan" (Social Thought in Jainism) by Sagarmal Jain argues that Jainism, despite its emphasis on asceticism and detachment (निवृत्तिमार्गी श्रमण परम्परा), is not merely an individualistic or antisocial religion. It asserts that the Jain ideal of liberation from suffering (दुःखविमुक्ति) is not limited to personal suffering but extends to the suffering of all living beings, thus deeply connecting Jainism to society. The inseparable nature of religion and ethics (धर्म और नीति को अवियोज्य) within the Shramana tradition further highlights its social relevance.

Social Consciousness in Indian Thought:

The text outlines the development of social consciousness in Indian thought across three periods:

Vedic Era: Emphasized collective action and harmonious living, as seen in the Rigveda verse: "Let us walk together, speak together, and may our minds be united."
Upanishadic Era: Provided a philosophical basis for social unity. The Isha Upanishad states that one who sees all beings within oneself and oneself in all beings does not hate anyone. This sense of oneness (एकत्व की अनुभूति) eliminates hatred and animosity. The Upanishads also introduced the concept of collective wealth, stating that all property is divine and should be enjoyed through renunciation (tena tyaktena bhunjitha), implying a social right to consumption.
Jain and Buddhist Era: While both traditions are detachment-oriented, their social consciousness is rooted in the feeling of equanimity (समत्व की अनुभूति) rather than oneness. They strive to understand the desires and suffering of others as their own (atmavat sarvabhuteshu), emphasizing the purification of social relationships. The Shramana tradition, particularly Jainism, is credited with developing the system of the Sangha (community). Tirthankaras establish the Chaturvidha Sangha (four-fold community) from their first sermon, signifying that the propagation of their teachings begins with community formation. The Panchamahavratas (five great vows) – non-violence, truthfulness, non-stealing, chastity, and non-possession – are presented as social principles aimed at public welfare, as their violation (violence, lying, theft, etc.) inherently affects others in society.

The Jain Perspective on Individual and Society:

Jain philosophy rejects extreme individualistic or collectivistic views. It posits that both the individual and society are interdependent and lose their meaning in isolation. Neither absolute individualism nor absolute collectivism is true. The text argues that:

Individuals and society are relative: A person is a social being, and society is composed of individuals. Without individuals, there is no society, and individuals are shaped by society.
Harmony of interests: While individual interests might be sacrificed for social welfare, collective welfare is not entirely separate from individual welfare; individual well-being is inherent in the well-being of all.
Primacy of the Sangha: The text highlights the historical example of Bhadrabahu, who prioritized the needs of the Sangha over his personal meditation.
Self-interest vs. Social Interest: While self-interest is important, it should not be confused with selfishness. If there's a moral conflict between self-interest and social interest, self-interest (interpreted as the preservation of spiritual values) should be prioritized. However, the ultimate goal is to transcend narrow individualistic boundaries for genuine social engagement.

The Basis of Sociality: Attachment or Reason?

The text addresses the question of what binds society if Jainism advocates for detachment from raga (attachment). It argues that:

Attachment is a dual-edged sword: While attachment fosters a sense of belonging, it also creates division and leads to conflict. A society based on attachment would be selfish.
Reason and Duty are the true foundations: A society should be built on reason (विवेक) and a sense of duty (कर्तव्यता). Helping others should be an inherent nature and duty, not just because they are "ours."
Equanimity and Duty: The consciousness of duty, awakened by human reason, is the basis of sociality. Reason fosters equanimity and the understanding that all beings are like oneself. Attachment, conversely, is always accompanied by aversion (dvesha).
Societal Structure: Societies built on attachment will inevitably have class and caste divisions. Societies built on a sense of duty, however, will transcend these divisions.

Obstacles to Social Life:

Ego (अहंकार): Ego fuels the desire for dominance and creates inequality, leading to the ruler-subject divide. It also underlies casteism and classism, where individuals consider themselves superior based on their lineage or group.

Opposition to Casteism and Social Equality:

Jainism vehemently opposes casteism and the notion of birth-based superiority. It emphasizes:

Conduct over Birth: A person's virtue and morality, not their birth, determine their true worth.
Equality: No one is inherently low or high.
Inclusivity: Ancient Jain inscriptions and texts reveal that individuals from various castes (gandhi, teli, etc.) and even lower strata (chandala, matanga) were respected and contributed to the construction of temples and religious artifacts. This indicates that Jainism did not recognize caste distinctions and proclaimed the unity of humankind.

The Institution of Marriage:

While Jainism is ascetic, it acknowledges the social role of marriage:

Origin of Marriage: Marriage arose from the need for mutual security.
Purpose: Beyond fulfilling desires, marriage is also based on attraction and love.
Jain Practice: Ancient Jain texts do not detail specific marriage rituals, suggesting Jain society followed the customs of the broader Hindu society. However, the concept of svapatni-santosh-vrata (vow of contentment with one's wife) for householders emphasizes marital fidelity.
Regulation of Sexuality: Marriage is seen as a means to control sexual desires and legitimize relationships, discouraging promiscuity and prostitution.
Age of Marriage: Jain tradition did not permit child marriage.
Monogamy: While polygamy was prevalent in society at the time, Jain texts do not provide religious sanction for it. The emphasis was on monogamy, and engaging in extramarital relations was considered a transgression.
Marital Continuity: Divorce was not recognized. If marital life became unbearable, becoming a mendicant was the only option. However, Jain acharyas considered temporary and underage marriages reprehensible.

Family Responsibilities:

Jainism emphasizes the social responsibility of householders towards their parents, spouse, and children. Taking sannyasa (asceticism) requires fulfilling these family obligations first, which is reflected in the tradition of seeking permission from family members before renouncing worldly life.

Social Dharma Categories:

The text elaborates on various social duties outlined in Jain scriptures, including:

Gramadharma (Village Dharma): Adhering to the rules and maintaining peace and cooperation within the village.
Nagardharma (City Dharma): Managing city affairs, upholding civic rules, and protecting mutual interests for the welfare of both city dwellers and villagers.
Rashtradharma (National Dharma): Maintaining national unity, respecting national laws, and contributing to national development.
Pakhandadharma (Dharma of Discipline/Righteousness): This is interpreted not as hypocrisy but as adherence to moral principles and vows, guided by a "Prashasta-Sthavir" (a religious official who guides people towards religious commitment).
Kuldharma (Family Dharma): Following the traditions and customs of one's family or lineage.
Gana Dharma (Group/Association Dharma): Adhering to the rules and maintaining cooperation within groups or associations (like "Gachhas" for monks).
Sanghadharma (Community/Assembly Dharma): Following the rules and maintaining unity within the larger Jain community (Sangha), comprising monks, nuns, and lay followers.
Shrutadharma (Dharma of Scripture/Knowledge): This relates to the system of education and the proper conduct between guru and disciple, emphasizing the reciprocal duties of imparting and receiving knowledge.
Charitradharma (Dharma of Conduct): Following the ethical principles and rules of Jainism for both monks and householders. Non-violence, non-attachment, and non-possession are highlighted as principles that contribute to social peace and harmony.
Astikaya Dharma (Dharma of Existential Categories): While a metaphysical concept, its mention suggests a comprehensive approach to Jain thought.

In conclusion, "Jain Dharm me Samajik Chintan" argues that Jainism, while promoting individual spiritual liberation, deeply integrates social principles, ethical conduct, and community welfare. It champions equality, opposes social divisions based on birth, and emphasizes the importance of duty and reason in fostering a harmonious society.