Jain Ekta Ka Prashna - Book Summary

Here is a comprehensive summary of the Jain text "Jain Ekta ka Prashna" by Sagarmal Jain, focusing on the key arguments and proposed solutions for Jain unity:

The book "Jain Ekta ka Prashna" (The Question of Jain Unity) by Sagarmal Jain addresses the critical issue of disunity within the Jain community, both religiously and socially. The author highlights that despite being a global minority religion with a population of only about 5 million, the Jain community is fragmented into numerous sects and sub-sects.

The Problem of Disunity:

The text identifies two primary sources of this disunity:

1. Religious Fragmentation (Sampradayikta ka Vish - The Poison of Sectarianism):

Major Schisms: The two main branches, Digambara and Shvetambara, have further divided into numerous sub-sects and gachhas (lineages/groups).
- Digambara: Includes Bispani, Terapanth, and Taranpanth. A new sect following Kanji Swami has also emerged.
- Shvetambara: Includes Murtipujak (idol-worshipping), Sthanakvasi, and Terapanth. Murtipujak and Sthanakvasi are further divided into many gachhas. Terapanth has also seen the rise of Navaterapanth.
- Historical Sects: The "Vapniya" sect existed as a bridge between Shvetambara and Digambara from the 2nd to the 15th century but is now extinct. Shrimad Rajchandra's Kavipanth also exists as a small, independent sect.
Ineffective Unity Efforts: Past attempts at unification, such as through the Bharat Jain Mahamandal, have yielded little success.
Waste of Resources: The community's energy, strength, and wealth are being wasted on internal conflicts, disputes over pilgrimage sites and temples, ostentatious displays, and competitive events, rather than constructive religious and social work. Vast sums of money spent on temple disputes could have built multiple new temples.
Internal Conflicts and Disrespect: The author laments the disrespectful behavior and conflicts between sects, even regarding the veneration of idols, citing examples of inappropriate treatment of jina pratimas.
Lack of Collective Strength: This disunity results in a lack of organized voting power and social influence. While individual influential Jains have had an impact, the community as a whole has failed to emerge as a collective force.
Neglect of Institutions: Despite running numerous schools, colleges, and hospitals, the community has failed to establish well-equipped libraries, research centers, and large universities, lacking a unified approach to societal service and religious propagation.
Erosion of Core Principles: The text notes that internal rivalries and the pursuit of prestige lead to the fragmentation. The author criticizes the excessive veneration of living acharyas and the proliferation of congratulatory ceremonies and books, which foster ego and ambition.
Root Cause of Sectarianism: The author identifies the "hunger for prestige" (pratishtha ki bhookh) as the primary driver of sectarianism, where individuals establishing new sects are motivated by ego and the desire for followers and recognition. The history of Jain sect formation is seen as a testament to this.
Contradiction with Jain Principles: The author points out the irony of Jains preaching ahimsa (non-violence) and anekanta (non-absolutism) while engaging in internal conflicts and showing intolerance towards fellow Jains. The adherence to symbols like parigraha (possession) in the name of deities, while preaching aparigraha (non-possession), is also highlighted as a contradiction.
External Influence: The opposition to idol worship in some Jain traditions is seen as partially influenced by Islam.

2. Social Fragmentation (Jativad ka Vish - The Poison of Casteism):

Caste Divisions: The Jain community is also divided into numerous castes and sub-castes (e.g., Agrawal, Khandewal, Bagherwal, Osval).
Inter-Caste Restrictions: Historically, strict restrictions on inter-dining and marriage existed between these castes. While dining restrictions have loosened, marriage restrictions remain largely intact.
Marriage Restrictions Persist: Astonishingly, a Jain family from one caste might accept a marriage alliance with a Vaishnav family of the same caste but would consider it improper to marry into a Jain family of a different caste.
New Castes and Lack of Integration: The emergence of new Jain castes (Veerwal and Dharmapal) from converts has not led to social integration.
Hindrance to Emotional Unity: This social division hinders emotional unity. The author states that the fragmentation is dual: by sect and by caste.
Need for Social Equality: Lasting emotional unity requires inter-caste marriage and social equality. The author advocates for eliminating the perception of superiority/inferiority between castes based on distinctions like "Dasa" and "Visa."
Influence of Brahmanical Culture: The author attributes the persistence of casteism in Jainism to the influence of Brahmanical culture, stating that true Jainism is not inherently supportive of caste distinctions.

Need for Jain Unity:

The author emphasizes the necessity of Jain unity for two main reasons:

Stopping the Wastage of Resources: To prevent the continuous drain of the community's labor, strength, and wealth on inter-sectarian rivalries and unproductive events.
Ensuring Existence and Influence: In a democratic system, collective strength is crucial for a community's voice to be heard and respected. Disunity weakens the Jain community's ability to address its existential challenges and exert influence.

Proposed Solutions for Jain Unity:

The author suggests a phased approach to achieving unity:

Phase 1: Reducing Inter-Sectarian Bitterness:

Resolving Disputes: Promptly resolve disputes concerning idols, temples, and properties, possibly through impartial bodies or archaeological assistance. If disputes cannot be resolved, a policy of division may be necessary.
Cease Criticism: Stop mutual criticism, pamphleteering, and negative writings against other sects.
Inter-Sectarian Dialogues: Organize meetings and joint discourses of leaders from different sects, ensuring mutual respect and equal platform.
Unified Festivals: Celebrate common festivals like Mahavir Jayanti and Kshamaapana (forgiveness day) collectively. Strive for uniformity in festival dates.
Centralized Organization: Support existing organizations like Bharat Jain Mahamandal or Jain Mahasabha to resolve disputes and protect the community's common interests, laying the groundwork for future unity.

Phase 2: Merging Sub-Sects and Gachhas:

Internal Unification: Encourage sub-sects within the Shvetambara (Sthanakvasi, Murtipujak, Terapanthi) and Digambara traditions to resolve their internal differences and form unified organizations.
Code of Conduct: Create an impartial committee of scholars to develop a code of conduct that considers both ancient scriptures and current circumstances.

Phase 3: Complete Merging of All Sects:

Unified Jain Identity: Ultimately, all four major traditions (Shvetambara, Digambara, and their subdivisions) should merge their identities and forms to create a single, unified Jain community.
Sacrificing Identity: This requires shedding individual identities and ego, a challenging but necessary step.

Addressing Specific Disputes:

The book also delves into specific points of contention:

Achalata (Nudity) vs. Sachalata (Clothing) of Monks: The author notes that while Lord Mahavir was an achala, the acceptance of basic clothing for modesty and hardship was also present in ancient Jainism. The strict adherence to nudity by Digambaras and the issue of monastic clothing for Shvetambaras is seen as a result of later sectarianism. The author suggests that a pragmatic approach recognizing both nudity and controlled clothing (as seen in Acharanga Sutra) would be beneficial. The distinction between monks and laypersons is crucial.
Stri-Mukti (Liberation of Women): While some Digambara traditions deny the possibility of female liberation, Shvetambara scriptures and some Digambara texts acknowledge it. The author argues that liberation is tied to the soul's detachment from kashayas (passions) regardless of the form (male or female).
Kevali's Food (Kevala Ahar): The question of whether an omniscient being (Kevali) consumes food is debated. The author finds the Shvetambara perspective more rational, suggesting that a Vitaraga (one who has conquered passions) would not have desires, including the desire for food, and thus would not need to seek or accept it.
Murti Puja (Idol Worship): The author traces the gradual development of idol worship in Jainism, noting its absence in the earliest scriptures. While acknowledging its presence from the 3rd century BCE onwards and its role in cultural heritage, the author criticizes the elaborate rituals and ostentatious practices associated with it, seeing them as Brahminical influences. The author advocates for a simple, devotional approach to idols as a means of remembering the virtues of the Tirthankaras, rather than seeing them as God or sources of miracles. A common practice of worshipping serene, meditating jina pratimās without excessive adornments is suggested.
Mukhavastrika (Mouth Cloth): The use of a mouth cloth, a practice originating after Mahavir, is discussed. The author suggests that its use during religious discourses while being careful otherwise would be a practical compromise.
Dayadaan (Charitable Giving) Dispute: The conflict over charitable giving, particularly within the Sthanakvasi community, is highlighted. The author supports the broader acceptance of charitable activities that benefit society, even if they involve minimal violence, reflecting a more pragmatic approach.

Conclusion:

The book ultimately calls for a shift from individual ego and sectarian pride to a broader, unified Jain identity based on the core principles of ahimsa, anekanta, and aparigraha. The author believes that true unity can only be achieved when Jains prioritize their shared religious and cultural heritage over their sectarian affiliations, fostering mutual respect and working towards a common goal of spiritual and social upliftment.