Jain Dharm Prachinta Ka Gaurav Aur Navinta Ki Asha - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm Prachinta ka Gaurav aur Navinta ki Asha" by Satyabhakta Swami:

The book, "Jain Dharm Prachinta ka Gaurav aur Navinta ki Asha" (Jainism: The Glory of Antiquity and the Hope of Novelty) by Satyabhakta Swami, argues that the fundamental purpose of religion is to increase happiness and decrease suffering in both individual and collective life, rather than focusing solely on otherworldly pleasures. Jainism, according to the author, aligns with this terrestrial focus.

The Glory of Jainism's Antiquity:

Early Bliss and the Emergence of Dharma: The text begins by describing Jain belief in an ancient "enjoyment land" (bhog-bhumi) where ten wish-fulfilling trees met all needs, and life was characterized by blissful marital love. In this era, religious rituals like vows, fasting, and deity worship were absent, yet beings attained good destinations (devagati) after death. This suggests that a life of love and absence of conflict can lead to positive outcomes without formal religious practices.
Dharma's Role in the Age of Karma: Religious practices and institutions, including a monastic order, became necessary when society entered an "age of karma" (karma-bhumi) with increased conflict and suffering. Therefore, dharma primarily addresses worldly problems, with spiritual rewards being a secondary outcome, akin to the husk that comes with grain. Jainism's emergence was precisely to solve the multifaceted individual and social problems of the karma-bhumi, making its contribution extraordinary and glorious.
Mahavir's Contributions: The author highlights the profound impact of Lord Mahavir:
- Ahimsa (Non-violence): Mahavir's era saw an increase in violence, animal sacrifice, and rituals. In earlier times, agricultural development was limited, and protecting crops from animals was a challenge. The author suggests that animal sacrifice and meat-eating might have begun as a means to conserve animals and boost agricultural output. However, as agricultural production increased, animal sacrifice became unnecessary, creating a social environment receptive to Mahavir's message of ahimsa. Mahavir preached ahimsa with an unparalleled firmness, subtlety, and comprehensiveness, making him the ultimate "Pashupati" (Lord of Animals) by granting protection to countless animals over millennia. The modern trend towards vegetarianism is seen as a testament to the popularity and scientific validity of Mahavir's teachings.
- Anekanta (Many-sidedness): Mahavir's philosophical perspective of Anekanta, which rejects dualism and fosters intellectual synthesis, is another extraordinary contribution. While Anekanta existed in practice since ancient times, its philosophical application was absent until Mahavir.
- Karma Doctrine and Self-Reliance: Mahavir's emphasis on effort (shram), equanimity (sam), and self-reliance (swavalamban) countered the belief that suffering is alleviated through devotion, confession of faults, or rituals. He stressed that the consequences of one's actions must be faced, even citing his own past lives. This insistence on the inevitability of karma encourages a life of purposeful action, and his atheistic, naturalist stance stemmed from the belief that inert nature cannot be pleased by devotion.
- Literal Interpretation and Rationality: Mahavir addressed the tendency to interpret metaphorical language literally, as seen in beliefs about Hanuman being a monkey or Ravana being like a mountain. He explained these by presenting Hanuman as a human from the Vanara lineage and Ravana from a Rakshasa lineage, acknowledging their potentially larger physiques compared to modern humans. He rationalized these discrepancies by introducing the concept of cyclical time (avasarpini and utsarpini), making allegorical elements understandable.
- Equality of Humanity: Mahavir was a proponent of human equality, rejecting caste and social hierarchy, exemplified by the inclusion of figures like Harikeshi the outcaste and Keshisraman in Jain scriptures. He believed humanity is one at birth, with differences in actions, time, and place being practical and mutable.
- Empowerment of Women: Mahavir significantly elevated the status of women, establishing the Chaturvidh Sangha (four-fold monastic order) and giving them equal importance to men at a time when Buddha was hesitant to admit women into monasticism. The Shvetambara tradition even venerates female ascetics (sadhvis) to the status of Arhat. The author suggests that the current veneration of sadhvis, seemingly influenced by Buddhism, deviates from Mahavir's teachings and should be corrected.
- Concept of Substances (Dravyas): Mahavir's contemplation on 363 philosophical schools led him to infer that movement and stillness are inherent properties of substances, thus proposing the existence of "Dharma" and "Adharma" Dravyas. This was a profound philosophical contribution, considered unparalleled until Newton's era. While later correlated with inertia, ether, and gravity, and subsequently influenced by relativity, it remains a unique and exceptional concept from his time.
- Understanding of Sarvajnatva (Omniscience): The author critically examines the concept of omniscience, proposing four interpretations:
  1. Knowing the soul equates to knowing everything (आत्मज्ञता).
  2. Possessing comprehensive knowledge of the era's problems and solutions (लोकव्यवहारज्ञो हि सर्वज्ञः).
  3. The potential to know any object or event (अलौकिक अर्थ), which Mahavir might have invoked to support beliefs in the afterlife and past lives, sometimes requiring seemingly untruthful statements for the greater good without violating the vow of truth.
  4. Simultaneous perception of all states of all beings in all times and places (परम अलौकिक परिभाषा), which the author finds impossible. The author advocates for accepting the first two, practical and realistic, definitions of omniscience from a scientific perspective.

Review of Certain Jain Beliefs:

Cosmology: The author finds Jain descriptions of the universe inconsistent with modern scientific understanding of a spherical Earth and vast distances. He argues that these physical descriptions are not core to religious doctrine but are illustrative examples for conveying karmic principles. The truth or falsity of these details does not negate the dharma, which remains truthfulness regardless of one's understanding of the Earth's shape. These cosmological accounts should be viewed in a historical context, not a religious one, allowing for evaluation of their validity in light of modern science.
Chronology and History: The author questions the literal interpretation of Jain timelines extending to millions of years, considering the approximately six-thousand-year history of Aryans in India. Similarly, the historicity of the twenty-four Tirthankaras is viewed as serving a purpose of demonstrating Jainism's utility rather than pure historical fact. The concept of "Tirthankara" is explained as someone who establishes a religion, while others are Arhats or Jinas. The numbering of twenty-four Tirthankaras is seen as a way to highlight the importance and efficacy of Jainism, not as a strict historical count.
Mahavir's Pragmatism: The author suggests that Mahavir's claim that salvation is impossible without Jainism and that all past saviors also followed Jain dharma was a pragmatic, utilitarian approach to ensure the continuity of his teachings, rather than a literal historical statement.
The Need for Balance: Citing Emerson, the author states that every institution is a shadow of its founder. Jainism is a reflection of Mahavir's life, whose tolerant nature often involved overlooking retaliation. However, the author advocates for a balance between retaliation (where possible) and tolerance (for what remains), suggesting that Jainism in the modern era needs to integrate this balance.

The Hope for Novelty in Jainism for the Modern Era:

The author expresses a desire to harmonize Jainism with science and revitalize it, as attempted in his book "Jain Dharma Meemansa." He proposes the following suggestions for incorporating new ideas:

Focus on Worldly Happiness: Dharma's goal should primarily be to increase happiness in this world, with otherworldly goals being secondary.
Scientific Perspective on Cosmology and Substances: Cosmological and substance descriptions should be viewed in a historical context and harmonized with scientific understanding.
Practical Definition of Omniscience: The practical and real definition of omniscience should be adopted, and the definitions that inspire supernaturalism should be considered figurative.
Non-Mandatory Asceticism: While Mahavir considered nudity (digambaratva) the highest stage of asceticism, it should not be considered mandatory. Modest clothing (sachelata), like the broom (picchi) and water pot (kamandalu), should not be seen as hindering asceticism.
Monastic Harmony and Reform: Harmony and reform are needed among Jain sects. The rigidity of digambaratva has made Jainism less inclusive. Asceticism can be found in modest eating, clothing, possession of scriptures, and partial covering. Sectarianism should be abandoned.
- Idol Worship: The idols in Shvetambara temples are a distortion of Mahavir's teachings. They should be depicted in digambara form. Sthanakvasi and Taranpanth movements are influenced by historical circumstances and have evolved. Idols in temples and places of worship should be seen as sources of inspiration, fulfilling a contemporary need.
- Equality of Sadhvis: The principle of disrespect or non-veneration of sadhvis is contrary to Jainism. Discipline within the Sangha should be maintained based on gender equality.
- Mobility: While pedestrian pilgrimage is ideal for dissemination, the use of fast vehicles should be permitted for specific reasons and occasions in today's mobile era, especially for propagation of dharma or in cases of anticipated harm (upasarg).
- The Goal of Liberation: Whether or not liberation and the Siddhashila are accepted, the pursuit of Moksha (liberation) as a life goal should be affirmed. Mahavir's life embodies this, teaching the inner source of happiness even in suffering.
- Historical Authenticity: Efforts to prove Jainism as more ancient than it is should cease. The current Jain tradition was established by Mahavir, incorporating elements of Parshva's dharma. The present Jainism is solely Mahavir's legacy.
- Rejection of Caste: Jainism, in principle, rejects caste. However, some Digambara texts from the time of Acharya Jinasena incorporated it. Practices adopted from other traditions in South India during the medieval period should now be considered interpolations.
- De-deification of Tirthankaras: The author criticizes treating Jain Tirthankaras as equivalent to God, distorting Jainism's core principles. The miraculous nature of their lives is merely to enhance their impact, lacking historical evidence. The indirect presence of theism in an atheistic and naturalistic Jainism diminishes its glory in the scientific age. Such descriptions should be disregarded.
- Rationality and Rejection of Dogma: Jainism's fundamental principle is "Yuktivat vachanam yasya, tamya karyah parigrahah" (One should accept what is logical). This makes Jain thinkers impartial. Blind faith is a disgrace.

By adopting these new perspectives, the author believes Jainism can broaden its scope of human welfare, gain a new, liberal outlook, foster greater affection for birth-born Jainism, reveal its past glory, and in its new, sect-less form, spread the radiance of Indian culture throughout the world.