Jain Samaj Darshan

Here's a comprehensive summary of the Jain text "Jain Samaj Darshan" by Prof. Sangamlal Pandey, based on the provided pages:

Jain Samaj Darshan: A Foundation in Six Prestiges

Prof. Sangamlal Pandey's "Jain Samaj Darshan" argues that understanding Jain philosophy significantly aids in grasping the nature and foundation of social philosophy. The book posits that the Jain conception of society is built upon six fundamental "prestiges" (foundational pillars or bases):

1. The Prestige of Vow (Vrata):

   • Contrasting Western views that ground society in basic human instincts, emotions, or contractual agreements, Jainism asserts that the fundamental basis of society is vow.
   • Every individual takes vows for their own development and the development of others. These twelve vows (five anuvratas, three gunavratas, and four shikshavratas) govern the conduct of ordinary householders (shravakas).
   • Vows help individuals control, refine, and properly utilize their innate tendencies, emotions, and desires. They lead to the development of character and morality, and consequently, the emergence of society.
   • Society is seen as the result of the sanctified desire of individuals, not of their representatives.
   • The ideal state is the absence of kashaya (passions), which Jainism terms gunasthanas (stages of spiritual development). These fourteen stages are foundational for both individual growth and societal institutions, encompassing both shravakachaar (householder conduct) and shramanaachaar (ascetic conduct).
   • Society is voluntary, chosen by individuals, and the true connection between humans and society is through vrata (vow). The effective functioning of any societal rule depends on people taking vows to uphold it.

2. The Prestige of Labor (Shrama):

   • Jainism emphasizes the importance of labor after the concept of vows. Labor is the source of all wealth but is not limited to physical work; it is categorized into physical, intellectual, and spiritual labor.
   • Spiritual labor is the most subtle, performed by the soul, transforming it from bahiratma (outward soul) to antarātmā (inward soul) and finally to paramatma (supreme soul).
   • Intellectual labor involves contemplation and study, leading to roles like shrutidhar, acharya, or upadhyaya.
   • Jainism advocates for a fair distribution of wealth, asserting that those engaged in spiritual labor should have no wealth, intellectual laborers should not have excessive wealth, and physical laborers should possess the most wealth.
   • It opposes economic systems where laborers struggle for sustenance and supports an economy where every worker receives adequate means. This is facilitated by gunavratas and shikshavratas.

3. The Prestige of Non-Possession (Aparigraha):

   • Non-possession is the central tenet of Jainism for society. Those who renounce possessions and become detached are the administrators of society.
   • For ascetics (shramanas), aparigraha is a great vow (mahavrata), meaning complete detachment from all possessions.
   • For intellectuals, it is a lesser vow, supplemented by the three gunavratas (restrictions on directions, consumption, and unnecessary harms). These vows indicate that intellectuals should practice greater non-possession than ordinary people.
   • The acquisition and distribution of wealth are societal responsibilities. The state has the right to tax property and income, but citizens must also limit their accumulation.
   • To address economic disparity, Jainism suggests:
     • Progressive taxation by the state.
     • Voluntary progress in practicing the vow of non-possession by citizens.
     • The establishment of guilds or organizations for laborers, farmers, artisans, and businessmen to ensure the proper management and development of their crafts and businesses. These organizations should provide employment and require updating their practices.

4. The Prestige of Non-Violence (Ahimsa):

   • Ahimsa is the paramount principle of Jainism, encompassing all virtues. It means not only abstaining from harming living beings but also loving life.
   • Violence is self-destructive for society, leading to barbarism, injustice, and anarchy. Civilization begins with the renunciation of violence.
   • As violence decreases, non-violence develops, leading to the eradication of enmity and the emergence of friendliness – hallmarks of a civilized society.
   • For societal governance, Jainism promotes four policies: sam (conciliation), daan (charity/giving), dand (punishment), and bhed (differentiation/strategy). Warfare is seen as a failure of policy and a return to barbarism.
   • A state solely relying on punishment and differentiation is inferior; it must also practice peace and equitable distribution.

5. The Prestige of Non-Absolutism (Anekantavada):

   • Anekantavada (non-absolutism) is crucial for society, as many societal ills and forms of violence stem from absolutist thinking.
   • Absolutism, the belief that one's own opinion is the only truth, leads to intolerance, religious fanaticism, and violence, as seen in inter-religious conflicts and ideological disputes.
   • Anekantavada posits that all truths are relative, true only within a specific context, and can be harmonized. It allows for the coexistence, and indeed encourages the acceptance, of diverse viewpoints.
   • This principle instills humility, tolerance, generosity, and compassion, essential for a diverse society. It is also the foundation of ahimsa; what is anekantavada in thought is ahimsa in practice.

6. The Prestige of Humanity (Manava):

   • Jainism is profoundly humanist. It does not recognize any being superior to humans. The sixty-three Shalaka Purushas (ideal figures) are all human.
   • Jainism believes in the independent existence of each human soul and the multiplicity of souls (panpsychism), but considers human souls to be the most advanced.
   • Within human souls, there is a hierarchy based on moral and social principles, emphasizing the development of virtues.
   • Jainism is not materialistic. It refutes materialism and asserts that the soul (jiva) is distinct from inert matter (ajiva) due to its consciousness, knowledge, desire, and action.
   • Human beings are the most excellent among all souls due to their intellect and aspiration for liberation (mumuksha).
   • Every human can evolve from bahiratma to antarātmā and finally to paramatma (a perfected soul), which is the ultimate goal. Paramatma here refers to an ideal human, not a creator deity.
   • While acknowledging caste and class in practice based on conduct, Jainism theoretically rejects birth-based caste and class. It recognizes only two fundamental distinctions based on spirituality: Shravaka (householder) and Shramana (ascetic).
   • The Shramana tradition, embodying virtues and acting as the spiritual guide, is essential for the structure and morality of society. Shramanas are revered by Shravakas.
   • The Shramana is superior to all worldly professions and is the soul of society, ensuring its perpetuity. The Shramana tradition is distinct from and superior to the caste system. Anyone, regardless of caste, can become a Shramana.
   • Shramanas (saints) are considered the highest human ideal in Indian social philosophy. They have also critiqued the caste system, not to abolish it entirely, but to ensure that the Shramana path is accessible to all, allowing upward mobility based on character, not birth or wealth.
   • The Shramana and caste systems are complementary, each vital for the other's survival.

Conclusion:

The book concludes by stating that Jain social philosophy is the first secular philosophy in the world. It advocates for a society where secular and spiritual values are mutually supportive. It can be termed "Lokāyana" (path of the world) rather than "Lokāyata" (materialism), as its aim is the welfare of the world and its inhabitants, and the preservation of the world's progress.