Jain Samaj Ka Rhas Kyo

Here's a comprehensive summary of the Jain text "Jain Samaj ka Hras Kyo" (Why is the Jain Community Declining?) by Ayodhyaprasad Goyaliya, based on the provided pages:

Core Problem: The central theme of the book is the alarming decline in the Jain population in India. The author expresses deep concern and a sense of urgency, likening the shrinking Jain community to a waning moon while the world population grows like the waxing moon.

Historical Context and Decline:

• The author begins by contrasting the historical glory and expansive reach of Jainism, which attracted kings, emperors, and large numbers of people from diverse backgrounds, with the current state of decline.
• Jainism, which once spread across India and beyond, is now seen as a community that is losing its vitality. The author questions what has led to this "near-death" state of a religion that was once a beacon of salvation and a source of spiritual and social upliftment.

Statistical Evidence of Decline:

• The book presents stark statistical data comparing the growth of India's overall population with the stagnation or decline of the Jain population between 1881 and 1931.
• Over a 40-year period, while India's population increased by about 10 crore (despite significant casualties from wars and diseases), the Jain population decreased significantly. This is presented as a critical indicator of the problem.

Key Reasons for Decline Identified:

1. Low Production Power (Low Birth Rate):

   • A significant portion of the Jain population is identified as being of reproductive age but unable to contribute to population growth. This includes:
     • A large number of widows and widowers.
     • A substantial segment of children and adolescents who are too young to reproduce.
     • Crucially, a high proportion of the reproductive age group (15-40 years) are married, but the author implies they are not having enough children.
   • The author points out a demographic imbalance with more unmarried boys than girls in the marriageable age group, and the existing girls being married off to older men, further exacerbating the problem.
   • The issue of child marriage and marriages between very young individuals is highlighted as a direct contributor to reduced "production power."

2. The Toxic Practice of Excommunication (Jati Bahishkar):

   • A major critique is leveled against the practice of ostracizing individuals or entire families from the community. This is described as a "double-edged sword" that is actively destroying the Jain society.
   • The author argues that these excommunication practices, which were perhaps meant as a form of discipline in the past, have become inhumane, barbaric, and detrimental in the present day.
   • The author questions the logic of punishing entire generations for the "crimes" of their ancestors, a practice that goes against Jain principles of individual karma.
   • Examples are given of arbitrary and harsh excommunications for minor infractions, such as a pigeon dropping an egg in a temple or a dog being accidentally run over by a cart. This leads to social isolation and forces individuals to seek refuge in other communities.

3. The Rigid System of Caste and Sub-Caste:

   • The text details the vast number of sub-castes within the Digambar Jain community, noting that many of these castes have very small populations.
   • This fragmentation creates significant difficulties in finding marriage partners, leaving many young men and women unmarried into old age.
   • The author criticizes the narrowness of marriage practices, contrasting them with the historical and scriptural examples of inter-caste marriages that were prevalent and accepted in Jainism.

Jain Scriptures and Historical Examples of Inclusivity:

• A substantial portion of the book is dedicated to quoting Jain scriptures and historical narratives that demonstrate the broad and inclusive nature of Jainism in its early days.
• Scriptural Evidence: References are made to texts like Adipurana and Uttarapurana which permit inter-caste marriages. The principle emphasized is that of virtuous conduct over caste or birth.
• Historical Examples: Numerous examples are provided of prominent Jain figures (kings, merchants) marrying individuals from different castes, including Brahmins, Kshatriyas, and even Mlecchas (foreigners), and their spiritual achievements (attaining salvation).
• Temple Inclusivity: The author highlights passages from the Harivansh Purana describing how people from various, even "lowly" castes (like Matanga, Shmashana, Kalashwapaki) attended Jain temples, participated in worship, and had designated seating areas. This contrasts sharply with the current situation where entry to temples or participation in religious activities can be restricted.

The Shift from Kshatriya to Vaishya Patronage:

• The author suggests that the decline in Jainism's dynamism began when the patronage shifted from the historically liberal and giving Kshatriyas to the more "miserly" and possessive Vaishyas. This, in turn, led to a more insular and less expansive approach to the religion.

Consequences of Inclusivity's Decline:

• The strict enforcement of caste rules and excommunication practices has led to a loss of members. Many communities that were once Jain have either assimilated into other religions or have become non-Jain.
• The author laments that while other religions actively seek converts and grow their numbers, the Jain community is shrinking, with a daily loss of 22 members without any effort to stem the tide.

Proposed Solutions:

• Revive the System of New Initiations (Nav-Diksha Pranali): The author strongly advocates for restarting the practice of accepting new converts into Jainism, which was historical common.
• Re-embrace Inter-Caste Marriages: Encourage and facilitate marriages between different Jain sub-castes to broaden the marriage pool and reduce the number of unmarried individuals.
• Re-integrate Excommunicated Members: Urge for a compassionate approach to those who have been excommunicated, allowing them back into the fold with full religious rights, including temple worship.
• Outreach and Conversion: Actively engage with communities that have historical ties to Jainism but are no longer identified as such (e.g., Sarafs, Kalars, Gurjars, Meenas) and educate them about Jainism.
• Address Social Rigidity: Criticize the current social customs that are rigid and harmful, urging for a shift towards the inclusive and compassionate spirit of Jainism as preached by the Tirthankaras.
• Form a Unified Organization: Create a strong, unified organization to protect the community, increase its numbers through conversion, and advocate for its rights.

Conclusion: The book is a passionate plea to the Jain community to recognize the critical state of decline and to actively work towards revival by returning to the principles of inclusivity, compassion, and outreach that characterized Jainism in its historical peak. The author believes that without these changes, the Jain community faces inevitable extinction.