Jain Ekta Adhar Aur Vistar

This document, titled "Jain Ekta: Aadhar aur Vistar" (Jain Unity: Foundation and Expansion) by Acharya Vijay Nityanandsuri, is a powerful call for unity within the Jain community. The editor introduces the work by lamenting the lack of tangible results from discussions on Jain unity, likening the efforts to striking a stick in the dust without finding the thread of unity. They present Acharya Nityanandsuri's five points for unity as a ray of hope.

The text begins by emphasizing that nature itself is organized, using the human body as a prime example. Each organ, though distinct in function and location, works in harmony with others, supporting the whole. If one organ fails, another compensates, demonstrating a profound natural capacity for mutual support. The author uses this biological unity to highlight how humans, despite being gifted with social consciousness and the principle of mutual cooperation ("Parasparopagraho Jivanam" – all living beings are helpful to one another, a core Jain tenet), often fail to apply it.

The author questions the effectiveness of mere talk about unity and cooperation, urging readers to reflect on the principles of organization evident in nature and the teachings of their own faith. The vastness of the cosmos, with stars functioning independently yet illuminating the world collectively without conflict, is presented as another testament to the power of organized, cooperative existence.

A significant portion of the text is dedicated to the obstacles to Jain unity, primarily identified as ego, selfishness, and the tendency to criticize and denigrate others. The author criticizes the "hollow" talk of unity and recounts historical attempts at achieving it, like that of Acharya Vijay Vallabh Surishwarji, which unfortunately faltered due to communal elements and internal divisions. The Jain community, known for its philosophy of anekantavada (non-absolutism) and syadvada (conditional predication), which promotes understanding and acceptance of multiple perspectives, paradoxically suffers from internal discord.

The text then delves into a compelling historical example from the time of Lord Mahavir. It describes the meeting between Gautam Swami, the chief disciple of Lord Mahavir, and Keshikumara Shraman, a disciple of Lord Parshvanath. Despite their differing traditions (Lord Mahavir's five vows versus Lord Parshvanath's four vows), their interaction, characterized by humility, love, and a willingness to overcome minor differences, led to their eventual unification. This anecdote underscores the idea that unity requires sacrifice, letting go of ego and selfishness, and a willingness to initiate reconciliation. The author uses the analogy of scattered straw becoming a broom and small flames uniting to form a powerful bonfire to illustrate the transformative power of collective action.

The text explicitly condemns slander and criticism, stating that a slanderer is responsible for thirteen out of eighteen types of sins. This destructive behavior, the author argues, is weakening the Jain community, leading to disputes over temples, institutions, and even between ascetics. The community, already small in number, is further fractured by infighting, wasting its strength, time, and wealth, and polluting its own souls.

In the face of external attacks on Jain culture, temples, and ascetics, the author stresses the urgent need for unity. Just as a single pigeon might not react when another is attacked, the Jain community risks facing the same fate if it remains divided. The text asserts that without unity, the community cannot protect its identity or existence.

Finally, the author proposes a five-point plan for Jain unity, emphasizing that it does not require abandoning one's sect, beliefs, or gurus. Instead, it calls for:

1. Immediate cessation of slander, criticism, accusations, and character assassination.
2. Resolution of disputes concerning pilgrimage sites, temples, and educational institutions through mutual discussion and compromise, avoiding litigation and the involvement of ascetics. The prestige of religion should be prioritized over ego and self-interest.
3. Amicable and respectful interaction between ascetics of all traditions.
4. Observance of common festivals like Mahavir Jayanti and World Friendship Day collectively on a single platform, with ascetics from all traditions sharing messages of peace and non-violence.
5. Celebration of cultural and religious festivals like Samvatsari and Dashalakshan on the same date across all traditions.

The author clarifies that they advocate for coordination and synergy, not assimilation or merger, recognizing the inherent diversity within Jainism, consistent with its anekantavadi philosophy. The ultimate goal is to foster mutual progress and joy in the success of others, becoming helpful to one another. The text concludes with a hopeful note that implementing these foundational principles for Jain unity will be a historic achievement for the current era.

The editor's note provides a brief biography of Acharya Vijay Nityanandsuri, highlighting his early renunciation, scholarly nature, and significant role in fostering unity, organization, and peaceful harmony within the Jain community.