Jain Evam Bauddh Dharm Me Swahit Evam Lokhit Ka Prashna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain evam Bauddh Dharm me Swahit evam Lokhit ka Prashna" (The Question of Self-Interest and Public Interest in Jainism and Buddhism), by Sagarmal Jain:

This article delves into the perennial philosophical problem of balancing self-interest (swahit) and public interest (lokhit), also known as selfishness (swarth) and altruism (pararth), within the frameworks of Jainism and Buddhism.

The Age-Old Dilemma of Self and Other:

The text begins by acknowledging the ancient nature of the self-interest versus public interest debate. It defines self-interest as "self-preservation" and public interest as "self-sacrifice." Citing ancient Indian thinkers like Chanakya and Vidur, the author highlights the traditional Indian emphasis on prioritizing self-preservation, even over wealth and family, and criticizes those who toil unnecessarily for others at the expense of their own well-being. However, it also presents the counter-argument that a life lived for the welfare of others is a truly successful and meaningful one, suggesting that death is preferable to a life devoid of altruism.

Western Perspectives on Self-Interest and Public Interest:

The article then examines Western philosophical viewpoints. Herbert Spencer is quoted as calling the self-interest/public interest question the "real problem of ethics." Western thought is divided into two camps:

Self-interested thinkers (Hobbes, Nietzsche): These philosophers believe humans are inherently driven by self-interest and personal gain, and that ethical principles should align with this natural inclination.
Altruistic thinkers (Bentham, Mill): While acknowledging human psychology, these thinkers argue on intellectual grounds that public welfare is the ethically right pursuit. They posit that the inner conscience (internal sanction) makes altruism natural, suggesting that empathy and love are inherent, though not necessarily innate, human traits.

Other Western thinkers like Butler, Comte, Schopenhauer, and Tolstoy are also mentioned for their support of altruism and universal well-being through an emphasis on sympathy and love. The text notes a continuous tradition from Spencer to contemporary thinkers like Bradley, Green, and Urban attempting to harmonize self-interest and public interest as "common good."

Jain Philosophy's Approach to Self-Interest and Public Interest:

The author argues that Jainism cannot be strictly classified as either self-interested or altruistic. Jain philosophy emphasizes the protection and study of the soul's inherent virtues, which can be seen as a form of self-interest. However, it simultaneously advocates for the renunciation of passions and the purification of the soul, which aligns with altruistic goals.

Mackenzie's definition of self-interest as the pursuit of individual goals and public interest as the pursuit of others' goals is used to further illustrate that Jainism can be seen as both. The pursuit of individual liberation (moksha) is inherently self-interested, while the effort to help others achieve liberation makes it altruistic.

The Jain Emphasis on Lokhit (Public Welfare):

A significant portion of the article is dedicated to demonstrating how Jainism deeply incorporates the concept of lokhit (public welfare) and lokmangal (universal well-being).

Acharya Samantabhadra: His praise of the Tirthankaras highlights their ability to end the suffering of all beings and bring about universal welfare, demonstrating the Jain ideal of sarvodaya (universal upliftment).
Prashnavyakaran Sutra: This scripture explicitly states that the teachings of the Jinas are for the protection and compassion of all living beings. The five great vows (mahavratas) are also presented as being entirely for the welfare of the world.
Ahimsa (Non-violence): Ahimsa is considered the foremost principle of Jain practice, leading to the welfare of all beings. It is described as a refuge for the fearful, freedom of movement for birds, water for the thirsty, food for the hungry, a ship in the sea, medicine for the sick, and aid in a forest.
Tirthankara Ideals: The appellations used for Tirthankaras like "loknath" (lord of the world), "lokhitkar" (doer of public welfare), and "lokpradip" (lamp of the world) further underscore the Jain commitment to public well-being. The Tirthankaras' teachings are for the benefit of beings, not for personal worship.
Kevalins and Tirthankaras: While both enlightened beings (Kevalins) and Tirthankaras achieve spiritual perfection, Tirthankaras are considered superior due to their conscious commitment to lokhit. This distinction highlights the importance of actively working for the world's welfare.

Levels of Enlightenment and Public Welfare in Jainism:

Jainism categorizes enlightened beings based on their focus on public welfare:

Tirthankara: Embarks on the path with a resolve for universal welfare and continues to engage in it even after achieving spiritual perfection. Their ultimate aim is universal well-being and upliftment.
Ganadhara: Begins their spiritual journey with the intention of benefiting their peers and continues to strive for their welfare after achieving spiritual perfection. Their goal is the welfare of their group or community.
Mundakevalin: Focuses solely on their own spiritual liberation.

The article emphasizes that the spiritual completeness of a Tirthankara and a general Kevalin is the same, but the Tirthankara's dedication to lokhit places them at a higher standing.

Self-Interest vs. Public Interest in Jain Practice:

Self-Interest is Not Selfishness: The text clarifies that atmahit (self-interest in the sense of self-improvement) is not selfishness (swarth). A self-improving individual is detached from desires and has no personal stake. Selfishness, conversely, desires others to act for one's own benefit. The core difference lies in the presence of raag-dwesh (attachment and aversion) in selfish pursuits, which is absent in true self-improvement.
The Renunciation of Self-Interest for Public Interest: While personal material gains can and should be dedicated to public welfare, spiritual development and ethical integrity should not be compromised for the sake of lokhit. A public welfare that leads to moral decline or spiritual stagnation is unacceptable. The guiding principle is: "Do your own good and, as much as possible, do good to others. But where there is a conflict between self-interest and public interest, and public interest can only be achieved by compromising self-interest, then self-interest is superior."
True Public Welfare is Detached: Altruism motivated by attachment, desire for fame, or future rewards is not genuine public welfare; it is still a form of selfishness. True self-interest and true public welfare arise from a state of detachment, free from attachment and aversion. In such a state, the distinction between "self" and "other" dissolves.
Harmony Between Self and Public Interest: The conflict between self-interest and public interest is not perpetual. As an individual progresses spiritually, this conflict diminishes. Jain thinkers identify three levels of public welfare:
1. Dravya Lokhit (Material Public Welfare): Involves tangible aid like food, clothing, shelter, and physical service. This is a relative morality where a balance between self and public interest is sought.
2. Bhava Lokhit (Mental/Spiritual Public Welfare): Involves intellectual or spiritual support like teaching and guidance. The potential for conflict between self and public interest is minimal here.
3. Paramarthik Lokhit (Ultimate Public Welfare): The highest level where there is no conflict or duality between self-interest and public interest. Here, self-interest is public interest and vice versa.

Environmental Concerns in Jainism:

The latter part of the article shifts focus to the critical issue of environmental pollution from a Jain perspective.

Interdependence of Life: Life, in all its forms, is dependent on other forms. This fundamental interdependence is a core tenet of Jainism.
Six-Fold Life Forms (Shat-Jeeva-Nikaya): Jainism recognizes life in Earth (prithvikaya), water (jalakaya), air (vayukaya), fire (agnikaya), plants (vanaspatikaya), and mobile beings (trasakaya). The ancient Jain texts emphasize the importance of not harming these life forms.
Principles for Environmental Protection: Jainism's core principles of restraint (sanyam), non-violence (ahimsa), and non-possession (aparigraha) are crucial for environmental protection. The article asserts that these principles, practiced diligently, offer a framework for addressing the current environmental crisis.
The Danger of Consumerism: The unchecked consumerist culture is depleting natural resources at an alarming rate, threatening not only human existence but also the very foundation of life. The article warns of future scarcity of water and the need to breathe purified air in cities.
Jainism's Pre-Mahavir Heritage: The understanding of life in Earth, water, air, and fire existed even before Lord Mahavir, with Lord Parshvanatha also recognizing these vital elements.
Hindus' Reverence for Nature: The article briefly mentions how Hinduism also reveres Earth, water, fire, and air as divine, stemming from their role as life's foundations.
Call to Action: The author stresses the urgent need to protect the environment from pollution and highlights the growing awareness across society regarding this issue. The article aims to explore how religious traditions, particularly Jainism, can contribute to this vital effort.

In conclusion, the article "Jain evam Bauddh Dharm me Swahit evam Lokhit ka Prashna" comprehensively explores the nuanced relationship between self-interest and public interest in Jainism. It highlights Jainism's unique approach that integrates personal spiritual development with a profound commitment to universal welfare, emphasizing that true spiritual progress naturally leads to the well-being of all beings, without any inherent conflict. The article also extends this discussion to the environmental crisis, positioning Jain principles as a vital solution for a sustainable future.