Jain Dharm No Pran - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm no Pran" (The Essence of Jainism) by Sukhlal Sanghavi, focusing on the comparison between Brahmanical and Shraman traditions:

The book "Jain Dharm no Pran" by Sukhlal Sanghavi explores the fundamental principles and characteristics of Jainism, particularly by contrasting it with the Brahmanical tradition. The author posits that Jainism, also known as Nigranth Dharma or Shraman Dharma, shares common features with other Shraman traditions like Buddhism but possesses unique distinguishing features in its practices and philosophy.

Core Distinction: Inequality vs. Equality

The central argument is that the Brahmanical tradition is founded on the principle of inequality (vaishamyam), while the Shraman tradition is founded on the principle of equality (samyam). This fundamental difference manifests in three key areas:

Social Structure:
- Brahmanical Tradition: Emphasizes birth-based caste hierarchy, with Brahmins holding inherent superiority and authority. Other Varnas are considered inferior.
- Shraman Tradition: Rejects birth-based superiority. It asserts that superiority and inferiority are determined by one's qualities and actions (gun-karma). Therefore, anyone, regardless of their social standing or gender, can attain high spiritual positions if they cultivate the necessary virtues and diligence. A person with good qualities is considered superior to a person of lower qualities, even if the latter is born a Brahmin.
Ultimate Goal (Sadhya):
- Brahmanical Tradition: The primary goal is abhudaya (prosperity), encompassing worldly riches, status, progeny, cattle, and heavenly pleasures. The main means to achieve this is yajnadharma (performing sacrifices).
- Shraman Tradition: The ultimate goal is nishreyasa (liberation or salvation). This state transcends all worldly and otherworldly gains and represents a state of complete equality. The means to achieve this is primarily ahimsa (non-violence), which encompasses all other virtues.
View of Life and the World:
- Brahmanical Tradition: Views life with a lack of equal consideration for all beings. The acceptance of animal sacrifice in rituals, where it's stated that Vedic violence is for the sake of Dharma, indicates a lack of empathy (ahimsa-dravya-drishti) towards innocent animals.
- Shraman Tradition: Holds a view of complete equality towards all living beings, including animals, insects, and even plants. Any harm caused to any living creature is considered a form of violence (himsa), and violence is seen as the cause of adharma (unrighteousness).

Roots of the Traditions:

Brahmanical Tradition: Originated and developed around the concept of "Brahman," which has two key ancient meanings relevant here: (1) praise and prayer, and (2) ritualistic actions (Yajna). The Vedic mantras, hymns, and the priestly class (Brahmins) who recited and performed sacrifices gained societal and religious dominance, leading to the belief in their inherent superiority.
Shraman Tradition: Originated and developed around the concepts of "Yama" (restraint), "Samyam" (equality), and "Shram" (effort/labor). This tradition emphasized that all individuals, men and women, are equally eligible for spiritual attainment and leadership positions based on their merit.

The Eternal Conflict:

The author highlights that the fundamental differences between the Brahmanical and Shraman traditions led to an inherent and ongoing conflict throughout history. This conflict is exemplified by the ancient parable of a snake and a mongoose, or a cow and a tiger, which can never fully reconcile. Patanjali, in his Mahabhasya, uses the example of Brahmins and Shramanas to illustrate this inherent, perennial opposition, not at an individual level, but at a group or class level. Jainacharya Hemachandra also acknowledged this perennial conflict.

Mutual Influence:

Despite their differences, the two traditions were not entirely isolated. There was a mutual influence, though the Shraman tradition's emphasis on ahimsa gradually impacted the Brahmanical tradition, leading to a decline in ritualistic violence in practice. However, traditions that strongly adhered to ahimsa and other principles, while not outright rejecting Vedic authority or the Brahmin class, eventually merged into the broader Brahmanical fold. Conversely, Jainism and Buddhism, which fundamentally challenged Vedic authority and the Brahminical priestly role, remained distinct from the Brahmanical tradition, though their scriptures and renunciation practices were influenced by the Brahmanical tradition's societal engagement.

Proponents of the Shraman Tradition:

While the exact origins and founders of the Shraman tradition are not fully known, Rishabha (Nabhinandan) and Kapila are identified as ancient and influential proponents. The spiritual concepts like atmaupamya (self-comparison) and ahimsa promoted by figures like Rishabha and Kapila gave rise to various branches within the Shraman movement, some emphasizing external austerities, others meditation, and others purification of the mind or detachment. However, the common goal for all was samyam (equality).

Nigranth Dharma:

A specific branch of the Shraman tradition, known as Nigranth, emphasized aparigraha (non-possession) and the renunciation of worldly attachments like family and possessions as essential for achieving complete ahimsa and samyam. Neminath and Parshvanath are considered the main proponents of this path.

The Path of "Jina":

The ideal of vitraagpana (non-attachment) emerged, where conquering desires like attachment (raag) and aversion (dwesh) became the primary goal. Those who achieved this victory were called "Jinas." While figures like Sachchaka, Buddha, Goshala, and Mahavir are all considered Jinas, in contemporary times, "Jin-kathit Jain Dharma" primarily refers to Mahavir's teachings, which heavily emphasize the victory over attachment and aversion.

Samya-drishti (View of Equality) in Jainism:

The core principle of samyam (equality) in Shramanism holds a central place in Jainism. The Acharangasutra, considered the most direct reflection of Mahavir's teachings, emphasizes samyam and samata (equanimity). The concept of samayik, a Jain ritual, signifies the acceptance of samyam or equanimity. This practice is considered fundamental to all other Jain observances. The author notes that the Jain concept of samayik is akin to the sandhya ritual in the Brahmanical tradition.

Jainism, Gita, and Gandhi:

The book draws parallels between the emphasis on equanimity in the Bhagavad Gita and the Acharangasutra. While both promote the idea of equanimity, their approaches differ. The Gita advises Arjuna to fight, while the Acharangasutra suggests that true Kshatriya valor lies in renouncing violent conflict and embracing a mendicant's life. The story of Bharat and Bahubali illustrates this, where Bahubali, upon realizing the spiritual significance of non-retaliation, embraced a renunciate life. Mahatma Gandhi is presented as embodying the principles of equanimity found in both the Gita and the Acharangasutra, advocating for non-violent resistance to injustice.

Samya-drishti and Anekantavada:

Jainism places such great importance on samyam that it equates it with moksha (liberation) and refers to all practices that support samyam as dharma (righteousness). Similar to how Buddhism describes practices as "Brahma Vihara," Jainism also uses terms like samayik to denote these principles. Jainism emphasizes ahimsa (non-violence) in action, encompassing all living beings from humans to microscopic organisms.

In thought, samyam gives rise to anekantavada (the doctrine of manifold aspects or non-absolutism). The core idea is to respect the perspectives of others as much as one's own. This philosophical stance forms the basis for syadvada (the doctrine of maybe/perhaps) and nayavada (the doctrine of standpoints). While other traditions also acknowledge manifold aspects, Jainism gives it an unparalleled emphasis, integrating it into almost every aspect of its philosophy and practice.

Ahimsa: The Lifeblood:

The text delves into the concept of ahimsa, explaining it as the cessation of violence. Understanding violence requires understanding who is being harmed, by whom, why, and the consequences. Jainism categorizes knowledge into four Vidyas: Atmavidya (knowledge of the soul), Karmavidya (knowledge of karma), Charitravidya (knowledge of conduct), and Lokavidya (knowledge of the universe). Similarly, anekantavada leads to Shrutavidya (scriptural knowledge) and Pramanavidya (logic and epistemology). These, along with ahimsa and anekanta, are considered the "Pran" (life force) of Jainism.

Ahimsa and Evolutionary Thought:

Jain atmavidya posits that all souls are fundamentally equal, regardless of their current physical form (earth-bodied, water-bodied, plant-bodied, insect, animal, or human). The effort to realize this equality in every aspect of life is ahimsa. The text connects this to evolutionary thought, stating that the apparent differences in souls are due to karma and are not inherent.

Karma and Bondage:

The question of why souls experience differences and why a soul has varying states arises from the concept of karmavidya. The principle "as is the karma, so is the state" explains these differences, but it also emphasizes the soul's freedom to choose its actions. The interconnectedness of past, present, and future is explained through karma, forming the basis of the reincarnation cycle. Ignorance (ajnana) and attachment/aversion (raag-dwesh) are identified as the root causes of karma, and consequently, the root of violence is ignorance.

Types of Karma and Rebirth:

Jain terminology distinguishes between bhavakarma (mental states and dispositions) and dravyakarma (physical karma or the subtle body). Bhavakarma attracts subtle physical particles, forming dravyakarma, which accompanies the soul through rebirths and shapes the gross body. The concept of a subtle body or "linga sharira" found in other traditions like Sankhya-Yoga and Vedanta is seen as analogous to Jain dravyakarma. The fundamental idea of a subtle body carrying karmic impressions across lifetimes is common to most Indian philosophical traditions that believe in rebirth.

Perspectives on the Soul and Liberation:

The text briefly outlines the diverse views on the soul and liberation from various Indian philosophical schools:

Jainism: Each body has a distinct soul, the doer and enjoyer of karma. Liberation involves freedom from all karmic states.
Sankhya-Yoga: Souls are distinct but passive. The intellect or internal organ (antahkaran) is the doer and enjoyer. Liberation is attributed to the intellect.
Nyaya-Vaisheshika: Souls are multiple, real, and active doers and enjoyers, capable of both bondage and liberation.
Advaita Vedanta: There is only one soul, which is ultimately identical with Brahman. Bondage and liberation are considered illusory.
Buddhism: There is no permanent soul; what appears as a soul is a stream of consciousness moments. Liberation (Nirvana) is the cessation of this stream.

Charitravidya (Conduct):

The ultimate aim of conduct is to liberate the soul from karma. The text addresses the question of how the relationship between soul and karma began and how it can be broken. All traditions agree that the connection is beginningless but, in individual experience, is caused by ignorance and attachment. The development of inner conduct (antar charitra) involves self-knowledge (atmagnan) and the conquest of afflictions like attachment and aversion. External practices (bahya charitra) are those that support this inner development. The Jain tradition outlines a detailed path of spiritual evolution through "Gunasthana" (stages of spiritual development).

Lokavidya (Worldly Knowledge):

The universe (loka) is composed of sentient (jiva) and non-sentient (ajiva) substances. These are eternal and undergo continuous transformation. The focus in worldly experience is on the interaction between consciousness and matter, which can limit consciousness's natural powers. Liberation from this influence leads to the end of the cycle of existence. Jain atomism aligns with the concept of a material universe, but its atoms are seen as dynamic and transformative, similar to Sankhya's primordial matter, rather than static like Nyaya-Vaisheshika's atoms.

Jainism and God:

Jainism, like Sankhya and Mimamsa, views the universe as beginningless and endless. Consequently, there is no concept of a creator God who intervenes in the world. Each soul is considered its own creator. In its liberated state, each soul embodies divine attributes, becoming an object of worship. While Yoga also recognizes a worshipable God, the Jain concept differs in that Godhood is achievable through effort for any capable seeker, and all liberated souls are equally divine.

Shrutavidya and Pramanavidya:

Shrutavidya is the collection of knowledge and experiences, aiming to preserve all truthful insights. It has evolved over time, incorporating various philosophical viewpoints, including those from Sankhya, Buddhism, and Vedanta. Pramanavidya deals with the nature and validity of knowledge, including direct perception and inference. Jain epistemology, guided by anekantavada, strives to integrate all valid forms of knowledge without neglecting any valid perspective.

In conclusion, the book emphasizes that ahimsa and anekantavada are the core principles of Jainism. Just as a body is necessary for the life force, the Jain tradition also has a supporting structure of monastic organization, scriptures, sacred places, temples, art, worship rituals, and libraries that sustain its "life force."