Jain Dharm Me Samajik Chintan

This document is an excerpt from "Jain Dharm me Samajik Chintan" (Social Thought in Jainism) by Sagarmal Jain. It explores the social dimension of Jainism, arguing that despite its ascetic and individualistic roots, Jainism is fundamentally a social philosophy.

Here's a breakdown of the key themes:

1. Jainism's Social Nature:

• Beyond Individualism: While Jainism is rooted in the renunciate, ascetic tradition, it is not purely individualistic. The pursuit of liberation from suffering is not just for the individual but for all beings, which inherently connects Jainism to society.
• Inseparability of Religion and Ethics: Jainism considers religion and ethics to be inseparable, with ethics providing a clear social context.

2. Social Consciousness in Indian Thought:

• The text traces the development of social consciousness in India through three phases:
  • Vedic Era: Emphasized unity and collective action ("Let us walk together, let us speak together...").
  • Upanishadic Era: Provided a philosophical basis for social unity, rooted in the realization of oneness with all beings. This leads to the absence of hatred as everything is seen as oneself. It also introduced the concept of collective property, advocating for the enjoyment of wealth by respecting the rights of others ("Enjoy that which is given").
  • Jain and Buddhist Eras: In contrast to the Upanishadic "oneness," these traditions emphasize "equanimity" (samattva) towards all beings. This fosters social consciousness and the understanding of others' desire to live and their feelings of happiness and sorrow.

3. Jainism and Social Welfare:

• The Four-Fold Sangha: Jainism establishes a four-fold monastic community (Sangha) from the very first discourse of a Tirthankara, signifying the importance of communal life and propagation of dharma.
• Lokamangal (Welfare of the World): The core aim of Jainism, particularly the Shraman tradition, is the welfare of all beings. The five great vows (Mahavratas) are for the benefit of the world.
• Social Nature of the Vows: Violence, falsehood, theft, sexual misconduct, and possession (asocial vices) are primarily social in nature. The Jain vows are not just for individual practice but for the betterment of social relations.
• Social Values: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (chastity), and Aparigraha (non-possession) are presented as purely social values aimed at purifying social relationships.
• The Dharma Tirtha: Acharya Samantabhadra calls the monastic community established by Mahavira the highest pilgrimage, aimed at ending the suffering of all beings and promoting universal welfare.

4. The Individual and Society (Jain Perspective):

• Rejection of Extremes: Jainism rejects both extreme individualism (where the individual is paramount) and extreme socialism (where society is everything).
• Interdependence: The individual and society are seen as interdependent, with neither having an independent existence. A society without individuals is unreal, as is an individual without society.
• The "Self" (Anya) and "Other" (Para): The concept of "me" and "mine" (especially in terms of nation, caste, religion) limits the individual and prevents true social connection. The Jain path is towards vitaragta (freedom from attachment and aversion), which breaks down these limited boundaries.
• Sangha's Primacy: The well-being of the Sangha is paramount. An anecdote illustrates Bhadrabahu prioritizing the Sangha's needs over his personal spiritual practice.
• Self-Interest vs. Social Interest: While self-interest is important, it should not compromise spiritual values. In cases of moral conflict between self-interest and social interest, the former (interpreted as spiritual values, not selfish desires) should be prioritized.

5. The Basis of Sociality: Equanimity (Samattva) or Attachment (Raga)?

• Reason vs. Attachment: The text questions whether attachment (raga) is the basis of social bonding. It argues that attachment, while connecting us, also disconnects us from others.
• Viveka (Discernment/Conscience): True sociality is based not on attachment but on viveka (discernment) and kartavyata (sense of duty). Helping others should stem from the understanding that it is one's nature and duty, not just because they are "one's own."
• Duty as Foundation: A society built on duty, rather than attachment, transcends caste and class distinctions, unlike a society based on attachment, which can lead to such divisions.
• Responsibility: Viveka awakens a sense of responsibility, leading to sam-buddhi (equanimous intellect) and the understanding that all beings are like oneself.

6. Obstacles to Social Life: Ego (Ahankara):

• Desire for Domination: Ego leads to a desire for control and dominance, creating inequality and conflict (ruler-ruled, casteism, classism).
• Casteism and Classism: The text strongly condemns casteism and classism, stating that true superiority comes from conduct and morality, not birth. Jainism respects individuals based on their actions, not their lineage. Historical examples are cited of people from various castes contributing to Jain temples.

7. The Institution of Marriage:

• Social Significance: Marriage is a fundamental institution for family and social life.
• Jain Tradition: While Jainism is primarily renunciate, it doesn't ignore marriage. Ancient Jain texts suggest Tirthankara Rishabhnath introduced marriage. The tradition generally follows the marriage customs of the broader Hindu society.
• Purpose of Marriage: Marriage is seen as a means of controlling sexual desire and procreation. The vow of swapatni-santoshavrata (contentment with one's own wife) among lay followers emphasizes fidelity.
• Prohibitions: Adultery, prostitution, and pre-pubescent marriage are condemned.
• Marriage Customs: Marriage was typically between individuals of similar age and lineage. While not explicitly stated, the text implies that arranged marriages and love marriages were both accepted, with emphasis on the individual's choice in some narratives. Inter-religious marriages were also not uncommon.

8. Family Responsibilities:

• Service to Dependents: A householder's social responsibility includes caring for parents, spouse, and children.
• Renunciation: Renunciation requires freeing oneself from familial responsibilities, often with the permission of family members, reflecting a strong emphasis on social duty before seeking individual liberation.

9. Social Duties (Samajik Dharma):

• Ten Categories of Dharma: The text outlines ten types of social duties:

  1. Gramadharma (Village Duty): Maintaining peace, order, and cooperation within the village.
  2. Nagaradharma (City Duty): Similar to village duty but on a larger scale, including the welfare of villagers and adherence to civic rules.
  3. Rashtradharma (National Duty): Maintaining national cultural consciousness, adhering to laws, and contributing to national development.
  4. Pakhandadharma (Religious Discipline/Moral Conduct): Living a disciplined, regular, and restrained life, upholding moral principles. (Note: "Pakhand" here is interpreted as upholding virtuous conduct, not hypocrisy).
  5. Kuldharma (Family/Lineage Duty): Upholding family traditions and the guidance of elders.
  6. Gana Dharma (Group Duty): Adhering to the rules of one's community or sect (Gachha).
  7. Sangha Dharma (Community/Assembly Duty): Following the rules of the larger Jain community (Sangha), fostering unity, and collective development.
  8. Shruta Dharma (Scriptural Duty): Social aspects of teaching and learning, emphasizing the guru-shishya relationship.
  9. Charitra Dharma (Conduct Duty): Adherence to Jain ethical codes, with a focus on social peace and welfare (e.g., non-violence, non-attachment).
  10. Astickaya Dharma (Cosmic Principle Duty): This is considered more metaphysical and less relevant to the social discussion.

• Core Social Principles: The text highlights key principles for social life:

  • Equality of all souls.
  • Respect for others' rights and non-exploitation.
  • The Golden Rule: Treat others as you wish to be treated.
  • Friendliness towards all beings.
  • Respect for the virtuous and indifference towards the wicked.
  • Compassion and service to the suffering.

• Practical Social Conduct: The text also lists practical guidelines for social conduct, including not imprisoning innocent beings, avoiding harm and exploitation, maintaining trust, not spreading rumors, honesty in business, respecting laws, controlling desires, living within one's means, and serving guests and the needy.

In essence, "Jain Dharm me Samajik Chintan" argues that Jainism, while emphasizing individual spiritual liberation, is deeply concerned with social harmony, ethical conduct, and the welfare of all beings, advocating for a society built on discernment, duty, and equanimity.