Jain Dharm Me Samajik Chintan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm me Samajik Chintan" by Sagarmal Jain, focusing on the social thought within Jainism:

The book argues that Jainism, often perceived as an individualistic or withdrawal-oriented religion due to its emphasis on asceticism (Shraman parampara), is in fact deeply concerned with social well-being and engagement. While the ultimate goal is liberation from suffering (dukkha), this liberation is not solely individual but extends to all sentient beings, thus connecting Jainism intrinsically to society. The inseparable nature of religion and ethics in the Shraman tradition further underscores its social relevance.

The text traces the development of social consciousness in Indian thought across three eras:

Vedic Era: Emphasized social harmony through phrases like "Sangachhadhvam Samvadadhvam" (Go together, speak together).
Upanishadic Era: Provided a philosophical foundation for social unity by advocating for the recognition of oneness with all beings ("Ishavasyopanishad"). This realization of unity eliminates hatred and animosity, as the concept of "other" dissolves. The Upanishads also introduced the idea of collective ownership of wealth by renouncing individual rights, promoting the concept of enjoying what is renounced for the benefit of others.
Jain and Buddhist Eras: While rooted in withdrawal, these traditions fostered social consciousness through the principle of samattva (equanimity or evenness) rather than just ekattva (oneness). Jainism, particularly through the concept of atmavat sarvabhuteshu (all beings are like oneself), seeks to understand the desires and experiences of others. The text highlights that the Shraman tradition, especially Jainism, developed methods of communal spiritual practice and the establishment of the Chaturvedha Sangha (fourfold monastic community) as central to its religious propagation. Lord Mahavir's motivation for teaching after his enlightenment was the welfare of the world (lokamangal or lokakalyan). The Panch Mahavratas (five great vows) – non-violence, truth, non-stealing, celibacy, and non-possession – are presented not merely as individual practices but as fundamentally social principles aimed at purifying social relationships.

The book then delves into the Jain perspective on the relationship between the individual and society:

Rejection of Extremes: Jainism rejects both extreme individualism (where society serves the individual) and extreme collectivism (where the individual is subservient to society).
Interdependence: It posits that the individual and society are interdependent and lose their meaning in isolation. The universal (samanya) and the particular (vishesha) are not independent entities but are intertwined. Humans are inherently social beings, deriving language, culture, and values from society.
Harmony, Not Sacrifice: While social welfare might necessitate the compromise of individual interests, it is also argued that collective welfare is not fundamentally different from individual welfare. The Jain tradition prioritizes the welfare of the Sangha (community), citing the example of Bhadrabahu prioritizing community needs over personal meditative practice. However, spiritual and moral values should not be sacrificed for social good. Self-interest, understood as the preservation of spiritual values, takes precedence when in conflict with social good.
Overcoming Attachment and Aversion: Jainism sees raga (attachment) and dvesha (aversion) as the root causes of limitations and divisions (like "mine" and "yours"). While attachment can expand the sense of self, it also creates boundaries and separation. True sociality arises from transcending these attachments and aversions, moving towards vitaragata (non-attachment).

The text further explores the basis of sociality:

Reason and Duty over Emotion: It questions whether emotional attachment (ragatmaka) is the true basis of social relationships, arguing that it can lead to selfishness and division. Instead, it proposes viveka (reason) and a sense of kartavyata (duty) as the foundation for a healthy society. Helping others should be done because it is one's inherent nature and duty, not just because they are "one's own."
Conscience and Equality: The consciousness of duty (kartavyabodha) born from human reason is the basis of sociality. Reason speaks the language of responsibility, while attachment speaks the language of rights. A society built on duty, rather than mere rights, will be free from class and caste divisions. This sense of duty fosters equanimity (sam-buddhi) and the understanding that all beings are alike (atmavat), which is the true foundation of social life.

Obstacles to Social Life:

Ego (Ahankara): Ego leads to the desire for dominance and creates social inequalities, class divisions, and conflicts. Nationalistic ego, caste pride, and class consciousness all stem from ego.
Casteism: Jainism explicitly condemns casteism and untouchability, stating that superiority is based on conduct and morality, not birth. The text cites examples of people from various castes contributing to Jain religious structures and the presence of great saints from lower castes within Jain traditions.

The Institution of Marriage:

Control of Desires: While Jainism prioritizes asceticism, it acknowledges the role of marriage in controlling sexual desires for householders (grihasthas). The vow of swapatni santoshavrata (satisfaction with one's own wife) is mentioned as a way to regulate sexual behavior and purify social life.
Societal Norms: Historically, Jain marriage practices largely followed those of the broader Hindu society. The text notes the absence of explicit Jain marital rituals in ancient scriptures but highlights the presence of familial and social responsibilities within marriage.
Marriage Practices: The text mentions that marriages were conducted between individuals of similar age and from similar social backgrounds, and child marriage was discouraged. Marriage was considered a lifelong commitment, with no provision for divorce. While polygyny existed in society, Jain scriptures do not actively endorse it, and the concept of swapatni santoshavrata implies a preference for monogamy. Inter-religious marriages are also acknowledged as occurring, with sometimes the wife adopting the husband's faith, or both maintaining their own, and children having the freedom to choose. However, marriages within Jain families are generally preferred.

Family Responsibilities:

Duty to Relatives: Jainism emphasizes the duty of householders to serve their parents, spouse, and children. The text mentions Lord Mahavir's initial decision not to renounce worldly life until his parents passed away as an example of filial devotion.
Permission for Renunciation: Traditionally, gaining permission from family members and the community (Sangha) is considered necessary before taking sanyasa (renunciation). This ensures that social responsibilities are not abandoned irresponsibly.

Social Dimensions of Religion (Social Dharma):

The text outlines ten types of Dharma from a social perspective, with the first seven being directly related to social life:

Gramadharma (Village Dharma): Adhering to the rules and maintaining peace and order within one's village.
Nagaradharma (City Dharma): Maintaining order and peace in the city, adhering to civic rules, and ensuring the well-being of citizens, including protecting villagers from exploitation by city dwellers.
Rashtradharma (National Dharma): Upholding national laws, rules, and cultural consciousness, maintaining national unity and integrity.
Pakhandadharma (Dharma of Discipline/Morality): Following moral principles and living a disciplined, regular, and controlled life. (Note: "Pakhand" here is interpreted as a virtuous follower of vows, not hypocrisy.)
Kuldharma (Family/Lineage Dharma): Following the customs and traditions of one's family or lineage.
Gana-dharma (Group/Community Dharma): Adhering to the rules and principles of a specific group or community (like monastic orders or guilds).
Sanghadharma (Community/Sangha Dharma): Following the rules and maintaining the unity of the larger community (Sangha), comprising monks, nuns, laymen, and laywomen.
Shrutadharma (Scriptural Dharma): Adhering to the rules of education and the proper conduct between teachers and disciples.
Charitradharma (Conduct Dharma): Following the ethical rules and practices for both ascetics and householders, with principles like non-violence and non-attachment having clear social implications.
Aastikayadharma (Dharma of Existential Categories): This is considered more metaphysical and less directly social in this context.

The book concludes by summarizing the core social principles and practices advocated by Jainism, emphasizing equality, compassion, mutual respect, truthfulness, non-exploitation, and responsible conduct in all aspects of life, from personal finances and business to social interactions and familial duties. The overarching theme is the integration of personal ethical conduct with the well-being and harmony of society.