Jain Samajni Vartaman Paristithi - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Samajni Vartaman Paristhiti" by Bechardas Doshi:

The article, originally a long piece intended for a memorial volume for Shri Parmanandbhai, addresses the current state of the Jain community. The author, Pandit Bechardas Doshi, expresses deep concern and sorrow over the prevailing ignorance and superstition within the community. He asserts that his observations stem from a lifetime of scriptural study, not from an atheistic or ignorant perspective, and that his views are intended to awaken society from its slumber.

Core Criticisms and Concerns:

Ineffectiveness of Pure Intellectual Debate: Doshi begins by questioning the utility of philosophical discussions, citing Acharya Haribhadrasuri, who stated that if truth could be determined solely by intellect, a conclusion would have been reached long ago. He notes that despite centuries of scholarship and numerous texts on concepts like God, omniscience, soul, world, and karma, no definitive conclusions have been reached. Such debates can even confuse ordinary readers.
Questionable Jain Philosophical Constructs: He then turns to Jain philosophy itself, suggesting it, like other philosophies, appears incomplete. He uses the concepts of Dharmastikaya (medium of motion) and Adharmastikaya (medium of rest) as examples. He explains their purported origin: the idea of an upward-moving liberated soul, needing a limit, led to the creation of these entities and the concept of a Siddhashila (rock of liberated souls). He finds the idea of a specific form for liberated souls problematic, especially when infinite souls reside in the same space. He also mentions Acharya Siddhasen Divakar's rationalistic treatment of these concepts, which he feels has been neglected by subsequent thinkers.
Misinterpretation of Scriptural Terms: Doshi highlights how the Bhagavati Sutra lists virtuous qualities like non-violence and discrimination as synonyms for Dharmastikaya, and vices like violence and irreligion as synonyms for Adharmastikaya. He regrets that the Jain intellectual class has not engaged with this interpretation.
Blind Devotion and Post-Tirthankara Imaginings: He criticizes the unquestioning acceptance of Tirthankaras as omniscient, leading to later thinkers introducing concepts that he questions for their relevance to present life. He cites the example of the elaborate construction of a large temple for Simandhar Swami in Mehsana, funded by public appeal, and the bewildering claims of some individuals to be in direct communication with Simandhar Swami through intermediaries.
Contrasting with Scientific Advancements: Doshi contrasts the community's adherence to speculative concepts with the tangible achievements of science, such as space exploration and sample retrieval from the moon. He challenges those who doubt scientific findings to verify them themselves. He also notes the advancements in aviation that could, theoretically, allow travel to Mahavideha to meet Simandhar Swami, questioning the current focus on imaginary journeys over verifiable reality.
Critique of "Imagination" as Justification: While acknowledging the potential usefulness of imagination, Doshi emphasizes its proper application. He uses the story of Ekalavya, who excelled in archery by practicing with a clay statue of Drona, as an example of imagination fueling effort for self-improvement. He warns that mere "entertaining imaginations" deplete one's energy.
The Erosion of Practical Values: He believes that ancient thinkers created these conceptual frameworks hoping for individuals who would use them constructively. However, in the present day, even learned individuals, professionals, and industrialists fail to grasp the importance of cultivating virtues like honesty, serving elders, and raising children with proper values, which are essential for a peaceful family life.
The Universal Problem of Religious Leaders: Doshi extends his criticism beyond the Jain community, stating that the problem of religious leaders misleading their followers by keeping them in ignorance for their own benefit is prevalent across all religions. He refers to the atrocities in East Bengal, questioning if any devout followers of Islam or Christianity would publicly challenge the misinterpretations of their scriptures that might contribute to such violence.
Focus on Afterlife Over Present Life: He laments that the community prioritizes the pursuit of heaven through rituals, fasting, building temples, and renouncing family life, often labeling family as a hindrance. He criticizes the notion that abandoning one's parents, who have been encountered an infinite number of times, is a virtuous act.
The Flawed Logic of Renunciation: Doshi points out the irony of those who preach detachment from the world by themselves residing in opulent apasaras (monastic residences) and relying on the community for their needs. He questions the logic of those who claim parents have been met an infinite number of times, suggesting that teachers have also been met infinitely.
Superficial Ritualism vs. True Purpose: He criticizes practices like offering milk to idols and adorning them, comparing it to worshipping a boat instead of using it for its intended purpose of crossing a river. He clarifies that the purpose of an idol is not for decoration but as a support for the worshiper's mind to cultivate thought processes, reduce harmful habits, and progress towards becoming a universal human being through virtues like non-violence, truth, and generosity.
The Pitfalls of Fear and Greed: Citing Acharya Shantissuri's Dharmaratna Prakaran, Doshi states that the concepts of hell and heaven were created out of fear and greed to motivate people, but these have become mere advertisements that people and their leaders blindly follow, while leaders ensure their own needs are met by the community.
Separation of Body and Soul: He also touches upon the concept of the distinction between the body and soul, suggesting that the idea that the body and soul have no connection is another misconception that needs deeper contemplation.
The Burden on Society: He suggests that thinkers should reflect more on these issues, guide people towards the right path, and reduce their own needs, thereby lessening the burden on society. He questions the burden placed on society by religious figures, comparing it to Bhagavan Mahavir's actions.
Leaders Indulging in Ignorance: Echoing Parmanandbhai's sentiment, Doshi observes that, like politicians, religious leaders largely keep people in ignorance to fulfill their own desires. This practice, he notes, has been ongoing for thousands of years.
The 2500th Mahavir Jayanti: Looking ahead to the 2500th Mahavir Jayanti, he anticipates grand processions, publications, and feasts, ironically held in the name of ascetics who had no interest in such fanfare. He questions whether a researched, consistent biography of Bhagavan Mahavir will be presented, replacing the current contradictory accounts. He also asks if the entire Jain community will accept being identified simply as "Jain" rather than through sectarian divisions like Digambar and Shwetambar, and if the Prakrit and Pali languages will be recognized in the Indian constitution.
Questions for the Community: He poses questions about whether the community will truly embrace the concept of samayik (equanimity) as true equanimity, and whether the spirit of brotherhood among Jains will increase, especially during celebratory occasions like Jayanti.
The Cycle of Temple Building and Superficiality: Doshi concludes by expressing that despite his lifetime of scriptural study and contemplation, he feels both joy and deep sorrow upon observing the current state of the Jain community. He sees a continuation of the old passion for building temples and performing consecrations, even in places like Palitana with its countless temples. He is disheartened by news of "religious influence" that lacks any mention of vows taken by lay followers to practice honest dealings, abstain from adulteration, or avoid black market activities. He is particularly disturbed by reports of some spiritual leaders permitting the use of black market money for religious festivals, which he believes encourages unethical practices.
Personal Reflection and Motivation: His wife's question about why he speaks to Parmanandbhai and if he thinks anyone will listen is met with his explanation that such discussions are for finding like-minded friends and deepening contemplation. He clarifies he does not aim to reform others but to highlight the transformation of original principles, how distorted forms are mistaken for ultimate truth, and how self-serving individuals exploit both politics and religion. His aim is to provoke thought about this situation, or this ignorance.