Jain Dharm Mimansa 03

This summary provides a comprehensive overview of "Jain Dharm Mimansa - Bhag 3" by Darbarilal Satyabhakta, focusing on the content of Chapter 6, "Samya Charitra" (Right Conduct), and subsequent discussions within the book.

Book Overview:

"Jain Dharm Mimansa - Bhag 3" is the concluding volume of a comprehensive work aiming to present Jainism in a scientific and revolutionary manner, adapted for contemporary times. It seeks to clarify the core principles of Jainism, critique existing interpretations and practices that have become distorted over the past two millennia, and propose reforms. This volume specifically focuses on the ethical and behavioral aspects of Jainism (Achara Shastra).

Chapter 6: Samya Charitra (Right Conduct)

The chapter begins by defining Samya Charitra as the third limb of the path to liberation (Kalyan Marg). It emphasizes that without Right Conduct, Right Faith (Samyak Darshan) and Right Knowledge (Samyak Gyan) are rendered fruitless.

• Nature of Right Conduct:

  • It is defined as conduct conducive to one's own and others' welfare.
  • It can be action-oriented (pravritti-pradhan) or withdrawal-oriented (nivrutti-pradhan).
  • The ultimate aim is welfare, not the form of action itself. Actions that increase happiness or reduce suffering in the world are considered Right Conduct.
  • Qualities like freedom from attachment, self-purification, and love are manifestations of Right Conduct.

• Rethinking Traditional Interpretations:

  • The author acknowledges that traditional Jain acharyas emphasized the cessation of passion (raag-dwesh) and complete restraint of mind, speech, and body as integral to Right Conduct.
  • However, the author argues that focusing solely on withdrawal can lead to stagnation and idleness. Right Conduct is about aligning actions with welfare, whether through engagement or withdrawal.
  • The concept of "Charitra" (conduct) implies movement towards a goal. When this movement aligns with universal well-being, it becomes "Samya Charitra."
  • The author draws a parallel between "Charitra" (walking) and "Sanyam" (stopping), suggesting they are complementary aspects of the same path. Good actions are "Charitra," while stopping bad actions is "Sanyam." Both contribute to Samya Charitra, encompassing freedom from evil and engagement in good.

• Distinguishing Practical and Ultimate Truth:

  • The distinction between "Vyavahar" (practical truth) and "Nishchay" (ultimate truth) is discussed. While "Vyavahar" may describe conduct as action-oriented, "Nishchay" views ultimate liberation as complete cessation of activity.
  • Even enlightened beings (Arhants, Tirthankaras) remain action-oriented until their final moments. The cessation of all activity at the time of liberation is the culmination of conduct, not its absence.

• The Primacy of Welfare:

  • The core criterion for Right Conduct is its ability to bring happiness and alleviate suffering, regardless of whether it involves action or inaction.
  • The author contrasts the highly active conduct of Tirthankaras with the passive nature of inanimate beings, highlighting that effective conduct is measured by its contribution to welfare.

• The Role of Intent and Consequence:

  • The author emphasizes the importance of intent (bhavana) but also stresses the need for the "universal and timeless policy of maximum happiness for maximum beings" as a guiding principle.
  • While pure intention is crucial, actions must be evaluated by their consequences. Good intention alone is insufficient if the action leads to harm.

• Reinterpreting Jain Vows (Vratas):

  • The discussion then delves into the five main Jain vows: Ahimsa (Non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (Celibacy/Chastity), and Aparigraha (Non-possession).
  • Each vow is analyzed with a critical and modern perspective, seeking to refine their understanding and application for contemporary society.

• Detailed Analysis of Key Vows:

  • Ahimsa (Non-violence):

    • Ahimsa is presented as the paramount vow due to violence's pervasiveness in sin.
    • The author extends the concept of violence beyond mere physical harm to include causing any form of suffering, emphasizing the role of intention.
    • A nuanced understanding is proposed: violence is judged not just by the act of killing but by the intention and effort to preserve life.
    • The text refutes the notion that adhering to strict Jain Ahimsa makes one incapable of societal duties like defense or justice, citing historical examples of Jain warriors and rulers.
    • It elaborates on subtle forms of violence and proposes nine guiding principles for navigating unavoidable violence in daily life, emphasizing the principle of minimal harm and prioritizing welfare.
    • The critique extends to practices like mouth-cloths (mukhpatti), dental cleaning, and the act of buying back animals from butchers, arguing some of these are ineffective or counterproductive.

  • Satya (Truth):

    • Truth is redefined as not merely speaking facts (tathya) but speaking words that are welfare-generating (kalyankari).
    • It acknowledges that sometimes factual statements can be detrimental, and conversely, a seemingly untrue statement might be beneficial in specific contexts.
    • Similar to Ahimsa, Satya is categorized into Sankalpi (intentional falsehood), Arambhi (unintentional or contextual falsehood for protection), Udyogi (for livelihood without harming others), and Virodhi (to counteract injustice).
    • The emphasis is on aligning truthfulness with the greater good and the well-being of maximum beings.

  • Asteya (Non-stealing):

    • Asteya goes beyond literal theft to encompass all forms of unjust appropriation, including exploiting others, misrepresenting goods, and hoarding.
    • It critiques various forms of financial and intellectual dishonesty.
    • The concept of "Nishalya Vrata" (vow without malice) is highlighted, stressing that true vows must be free from deceit, false beliefs, and selfish motives.

  • Brahmacharya (Celibacy/Chastity):

    • The author explores the historical evolution of Brahmacharya, suggesting it was not a primary vow in earlier Jain traditions but gained prominence later.
    • It discusses the problematic aspects of traditional interpretations that have led to the suppression of women and the glorification of asceticism over social responsibility.
    • A modern interpretation focuses on managing sexual energy constructively for personal and societal well-being, emphasizing chastity within marriage and controlling lustful tendencies.

  • Aparigraha (Non-possession):

    • This vow is presented as the root of many social ills, including exploitation, inequality, and war.
    • The author critiques the accumulation of wealth, particularly through exploitative means like interest, rent, and profit-driven industries, linking it to concepts of capitalism and imperialism.
    • It advocates for a form of controlled socialism or communal ownership where resources are managed for collective welfare, emphasizing contribution and need.
    • The author stresses that true non-possession lies in the detachment from wealth, not necessarily its complete absence.

• Other Key Concepts Discussed:

  • Mula Guna (Core Virtues): The text critiques the traditional lists of Mula Gunas for monks and householders, finding many to be outdated or unnecessarily restrictive. It proposes a revised set of essential virtues for modern times, focusing on practicality and universal welfare.
  • Vratas (Vows) and Their Modifications: The author argues that the traditional understanding of vows needs reinterpretation based on context (dravya-kshetra-kala-bhava). What might be considered a breach in one context could be permissible or even necessary in another, guided by the principle of welfare.
  • Charitra's Fulfillment: The discussion on complete and incomplete conduct emphasizes that the essence lies in the inner disposition and the actual contribution to welfare rather than rigid adherence to external rules.
  • Dasa Dharma (Ten Virtues): These are discussed as supporting virtues for the five main vows, including Kshama (forgiveness), Mardava (humility), Arjava (uprightness), Saucha (purity), Satya (truth), Sanyam (self-control), Tapa (austerity), Tyaga (renunciation), Aparigraha (non-possession), and Brahmacharya (celibacy/chastity). Each is examined for its practical and nuanced application.
  • Guna Sthana (Stages of Spiritual Development): The fourteen stages of spiritual progress are briefly explained, highlighting their connection to the development of Right Faith and Right Conduct, and noting that knowledge alone does not determine one's stage.
  • Nitya Kritya (Daily Duties): The necessity of revising daily religious practices, particularly worship, is stressed. The author suggests focusing on the philosophical essence rather than ritualistic embellishments, and ensuring inclusivity in religious participation.
  • Sallekhana (Religious Death): This practice is discussed in the context of voluntary death in extreme circumstances, distinguishing it from suicide and emphasizing the importance of detachment and the absence of attachment to life or death.
  • Atichara (Infringements of Vows): The text analyzes common deviations from the vows, distinguishing between minor infringements (Atichara) and outright violations (Anachara), and reinterpreting some traditional categories to be more relevant.

Overall Theme:

The overarching theme of the book, particularly this volume and chapter, is to present Jainism not as a rigid set of rules but as a dynamic ethical framework focused on universal welfare. It encourages critical thinking, the re-evaluation of traditions in light of contemporary needs and scientific understanding, and a practical approach to spiritual development that prioritizes genuine compassion and the alleviation of suffering. The author advocates for a "scientific" and "revolutionary" interpretation of Jain principles, aiming to revitalize the religion for the modern era.