Jain Dharm Me Samtavadi Samaj Rachna Ke Prerak Tattva - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Samtavadi Samaj Rachna ke Prerak Tattva" by Dr. Nizamuddin, translated into English:

Title: Inspiring Principles for the Construction of an Egalitarian Society in Jainism

Author: Dr. Nizamuddin

Publisher: Z_Umravkunvarji_Diksha_Swarna_Jayanti_Smruti_Granth_012035.pdf

Catalog Link: https://jainqq.org/explore/211025/1

Core Argument:

The book argues that contemporary society is plagued by imbalance, pollution, corruption, and violence, a stark contrast to the spiritual heritage of India, the land of Mahavir, Gautam, and Nanak. The author contends that this societal breakdown stems from a departure from core ethical and spiritual principles, particularly the Jain principle of Samta (equanimity/equality). The text emphasizes that Samta is not merely an abstract concept but a practical guide for building a harmonious, just, and peaceful society.

Key Principles and Their Role in Egalitarian Society:

The author identifies several key principles from Jainism that are crucial for fostering an egalitarian society:

Samta (Equanimity/Equality): This is the central theme. Samta is defined as mental stability, the pacification of passions (attachment and aversion), remaining unswayed by happiness or sorrow, and seeing all beings as oneself (Atmatulyam Payam). Samta is considered the true nature of the soul and the foundation of Jain dharma. It leads to inner peace and a balanced outlook, essential for treating everyone equally. Mahavir's teachings advocate for a state of non-attachment and non-aversion, living in a state of equanimity.
Ahimsa (Non-violence): Ahimsa is presented as the supreme principle and the bedrock of Jainism. It encompasses not causing physical, mental, or emotional harm to any living being. It extends to wishing for the welfare of all. Mahavir's emphasis on Ahimsa for the welfare of all beings, including the smallest creatures, water, trees, and air, is highlighted. Ahimsa is not for the weak but a weapon of the strong, requiring forgiveness and restraint even when power is present. It is presented as the foundation of coexistence and universal brotherhood.
Nirbhayata (Fearlessness): Stemming from Ahimsa, fearlessness is the state of not fearing others and not causing fear in others. It is achieved by cultivating a sense of friendship with all beings and having no animosity.
Maitri (Friendship/Benevolence): A natural extension of Ahimsa and Samta, Maitri involves cultivating a friendly and compassionate attitude towards all creatures. This fosters goodwill and dissolves animosity.
Sahanshilta/Sahanuta (Tolerance/Patience): Tolerance, especially religious tolerance, is deemed vital. The author criticizes the current lack of tolerance, which leads to conflict and violence. True tolerance means respecting other religions and viewpoints, not just in thought but also in practice. Religious syncretism and the ability to understand and appreciate different doctrines, as exemplified by Acharya Haribhadra and Hemchandracharya, are praised.
Anekantavada (Non-absolutism/Plurality of Viewpoints): This philosophical principle, central to Jainism, advocates for understanding reality from multiple perspectives. It promotes an unprejudiced view of others' ideas and encourages listening with empathy, presenting one's views respectfully, and avoiding dogmatism. Anekantavada is presented as a powerful tool for resolving societal conflicts and fostering understanding.
Aparigraha (Non-possession/Non-attachment): This principle is crucial for addressing economic inequality, a major source of social unrest. The author links hoarding, bribery, adulteration, smuggling, and theft to Parigraha (material attachment). True non-possession is not about material poverty but about detachment from possessions and desires (Murchha). The text suggests that excessive accumulation of wealth is a sin and an obstacle to spiritual liberation, aligning with concepts like Gandhi's "trusteeship" and Marx's ideal of equal distribution.
Caste System and Equality: The text strongly condemns the caste system as a curse and a stain on Indian society. It highlights how the caste system has led to discrimination, hatred, and suffering, citing Dr. Ambedkar's conversion and Mahatma Gandhi's efforts to uplift the "Harijans" (the so-called untouchables). The author reiterates Mahavir's teaching that one is great by deeds, not by birth, and that everyone has the potential for spiritual liberation. The classification of individuals based on action (karma) rather than birth is emphasized.

Call to Action:

The book concludes with a strong call to action, urging individuals to shed sectarianism, casteism, narrow-mindedness, and malice to construct an egalitarian society. It advocates for adopting Jain principles like Ahimsa, Samta, Aparigraha, and Anekantavada in practice. The author believes that these principles offer a practical blueprint for societal transformation in the current era, promoting coexistence, universal brotherhood, and genuine peace.