Jain Sanskruti Nu Hriday - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Sanskruti nu Hriday" by Sukhlal Sanghavi:

The text "Jain Sanskruti nu Hriday" (The Heart of Jain Culture) by Sukhlal Sanghavi explores the essence of Jain culture, distinguishing between its external manifestations and its inner core.

I. The Nature of Culture and Jain Culture:

Culture as a Flowing Stream: The author begins by comparing culture to a river originating from a source, collecting other streams, and evolving over time. Jain culture, like any other, is not an exception to this dynamic process. While its exact origins are lost to history, understanding its historical flow and foundational principles allows us to grasp its heart.

II. Dual Aspects of Jain Culture:

External vs. Internal: Jain culture, like other cultures, has two forms:
- External: This includes observable aspects such as scriptures, language, temples, architecture, iconography, modes of worship, rituals, daily customs, food habits, festivals, and the social order. Each of these has its own history. However, the presence of external forms does not guarantee the presence of the culture's heart.
- Internal (The Heart): This is the core essence, which is not directly perceivable by outsiders. It can only be truly understood and experienced by those who deeply internalize it. Others can infer it from the lives and actions of those who embody it, and the impact of the culture on the surrounding environment. The author emphasizes that the heart of Jain culture is not limited to those born into Jain families or who call themselves Jain. True potential lies within, regardless of external labels. The inner essence is universal and transcends boundaries of country, time, caste, language, and customs.

III. The Heart of Jain Culture: Nivartak Dharma (Liberative Dharma)

The Core Principle: The author identifies Nivartak Dharma (Liberative Dharma) as the soul of Jain culture. This refers to a dharma that leads to liberation from the cycle of birth and death (samsara) or provides the means for achieving it.

IV. Classification of Religions/Dharmas:

To understand Nivartak Dharma, the author categorizes religions into three types based on their view of existence:

Focus on Present Life: These religions primarily focus on the present birth and the pursuit of happiness within it.
Focus on Present and Future Lives: These consider both the present birth and subsequent births (rebirths).
Focus on Present, Future, and Cessation: These acknowledge present and future lives but also aim for the cessation of the cycle of birth and death.

V. Three Types of Thinkers/Dharmas:

Anatmavadi (Materialistic/Non-soul Advocates): This group does not believe in an afterlife or transmigration of the soul in the Jain sense. Their goal is to maximize happiness in the current life, and they do not focus on religious practices for future benefits. They are characterized by the pursuit of Kama (desire/pleasure) and Artha (wealth/material pursuits).
Pravartak Dharma (Propagating/Socially Oriented Dharma): This group believes in rebirth and the pursuit of increasing happiness across multiple lives. They believe that religious practices are necessary to achieve higher states of bliss in future births. The aim is to maintain and improve societal order and prepare for better future lives, not to end the cycle of rebirth. Kama, Artha, and Dharma are considered the main goals. Ancient Iranian Aryans, Vedic followers of the Vedas, and the Mimamsa school of Vedic philosophy fall into this category.
Nivartak Dharma (Liberative/Renunciatory Dharma): This is directly opposed to Pravartak Dharma. Adherents believe in rebirth but are dissatisfied with the temporary nature of even the highest worldly or heavenly pleasures. They seek a state of happiness that is permanent and never-ending. This leads to the acceptance of Moksha (liberation) as the ultimate goal – a state where one is free from the cycle of birth and death. They consider the practices of Pravartak Dharma inadequate and even impediments to achieving liberation. Their path focuses on the purification of thought and conduct, achieved through introspection, meditation, penance, and detachment. Jain and Buddhist philosophies are fundamentally Nivartak Dharma. Even within Vedic thought, systems like Nyaya-Vaisheshika, Sankhya-Yoga, and Upanishadic philosophy have a Nivartak core, as they ultimately aim for liberation and view ritualistic practices as secondary or even obstructive.

VI. Socially Oriented Pravartak Dharma vs. Individually Oriented Nivartak Dharma:

Pravartak Dharma: It is socially oriented, emphasizing the fulfillment of social and religious duties within the societal framework. It acknowledges debts to sages, ancestors, and deities, and the importance of the householder's stage of life.
Nivartak Dharma: It is individually oriented, arising from an intense desire for self-realization. It focuses on questions about the nature of the soul, its relation to others, and the means to achieve self-realization through contemplation, meditation, penance, and a life of detachment. Initially, its scope was limited, as it allowed for renunciation without the commitment of a householder's life, prioritizing the suppression of desires.

VII. Influence and Evolution of Nivartak Dharma:

Early Interactions: Even before the arrival of Vedic Aryans, Nivartak Dharma likely existed in various forms. Initial philosophical clashes occurred between the two systems. However, the austere practices and exemplary conduct of Nivartak Dharma adherents gradually influenced many, leading to the evolution of both systems.
Integration of Asceticism: The influence of Nivartak Dharma led to the integration of concepts like Brahmacharya (celibacy) and Sannyasa (renunciation) into the Vedic Ashrama system, expanding it from two to four stages.
Syncretism and Conflict: This process led to a synthesis where even those who fully adopted Nivartak Dharma continued to respect Vedic traditions. However, a segment of Nivartak adherents strongly opposed ritualistic practices, leading to conflicts. Lord Mahavir and the Buddha were staunch Nivartak proponents who did not rely on Vedic texts or rituals.
Core Tenets of Nivartak Dharma: By the time of Mahavir and Buddha, Nivartak Dharma had developed specific views:
1. Soul Purification: The primary goal of life is self-purification, not worldly or otherworldly achievements.
2. Cessation of Attachment: Eradicate spiritual delusion, ignorance, and the resultant desires.
3. Spiritual Knowledge and Detached Living: Acquire spiritual knowledge and live a life free from desires, involving physical and mental penances, meditation, and lifelong adherence to vows (like the Maha-vratas).
4. Valid Source of Knowledge: Accept spiritual pronouncements from those with spiritual experience, regardless of the language, rather than divine or unauthored texts.
5. Criterion for Merit: Spiritual purity, not birth-based caste, is the sole criterion for qualification and spiritual status. This means women and Shudras have equal spiritual rights.
6. Prohibition of Meat and Alcohol: These are forbidden in religious and social life.

VIII. The Nightha Sect and its Influence:

Ancient Sect: The Nightha sect, embodying many of these Nivartak principles, existed centuries before Mahavir. Figures like Rishabhdeva, Neminath, and Parshvanath were integral to this tradition.
"Jain" Identity: When Mahavir became the leader, the sect became widely known as Nigrantha (unbound). While the term "Jina" (victor) was used generally for spiritually advanced individuals, Mahavir's followers were initially referred to as Nigranthas or Shramanavasakas. The term "Jain" later came to encompass all followers (ascetics and householders).

IX. External Influences on Jain Culture:

Shift in Worship: Jainism shifted worship from celestial deities to ideal human beings (Tirthankaras). However, some external deities, though not central to Jain philosophy, were re-introduced through prayer and praise.
Rituals and Grandeur: While human-like idols were adopted as symbols aligned with Jain goals, the accompanying grandeur and ornamentation became incongruous with the principle of detachment.
Social Hierarchy: The initial Jain ideal of promoting social equality, particularly for women and Shudras, eroded. In some regions, the practice of accepting Shudras was abandoned, and caste distinctions akin to the Brahminical system emerged. Women were declared incapable of full spiritual attainment, reflecting Brahminical influence.
Inclusion of Non-Core Practices: Knowledge like mantras and astrology, unrelated to the core Jain goals, entered the culture. Practices like wearing the sacred thread (Yajnopavita) and the emergence of a priestly class became part of Jainism in medieval South India, mirroring Brahminical traditions. Ritualistic practices and ceremonies that mimicked Vedic sacrifices also became prevalent. These adaptations were made to accommodate new followers from opposing traditions and to protect existing followers from external influences.

X. Influence of Jain Culture on Others:

Emphasis on Ahimsa (Non-violence): While all religions acknowledge compassion, Jainism's strong emphasis on animal protection had a profound impact. Even non-Jains in areas influenced by Jainism developed a dislike for harming any living being. This led to significant changes in the practices of traditions like Vaishnavism.
Austerity and Penance: Jainism's strong emphasis on Tapasya (austerity) influenced neighboring societies to adopt various forms of virtuous penance. This respect for Jain austerity has even led rulers and officials to honor and support the Jain tradition.
Abolition of Vices: Jain efforts to curb and eliminate vices like meat and alcohol consumption have been instrumental in reforming many communities.
Promoting Virtue: The Jain principle of reducing attachment and desire is a core cultural signal. While activities requiring unavoidable attachment are to be abandoned (e.g., lustful conduct, personal accumulation), activities that sustain and develop society can be performed with or without attachment. The emphasis is on renouncing attachment, not necessarily all activity.
Syadvada (Doctrine of Manifold Aspects): Jain philosophy's unique principle of viewing things from multiple perspectives and understanding opposing viewpoints with empathy, leading to a synthesis in practical life, has inspired even the most rigid opposing traditions. Ramanuja's Vishishtadvaita philosophy, for instance, is seen as an example of anekantavada (non-absolutism) on the Upanishadic foundation.

XI. Ideals of Jain Tradition:

Rishabhdeva and his Family: The foundational ideals are represented by Rishabhdeva and his lineage. Rishabhdeva, besides his duties as a ruler, taught people to write, read, agriculture, crafts, and social conduct. Upon entrusting his kingdom to his son Bharata, he embarked on severe penance.
Brahmi and Sundari: Rishabhdeva's daughters, Brahmi and Sundari. Sundari's rejection of the custom of sibling marriage and her spiritual influence on Bharata led him to abandon the idea of marrying her, instead becoming her devotee. This contrasted with the Yami-Yama Sukta where Yama rejected Yami's proposal.
Bharata and Bahubali: The war between brothers Bharata and Bahubali over the kingdom. Bahubali, possessing superior strength, chose to conquer his own ego and desires rather than his brother, demonstrating the principle of conquering oneself over conquering others and overcoming animosity with non-resistance.
Neminath: Neminath's radical decision to renounce his marriage upon witnessing the suffering of animals destined for slaughter led him to undertake penance. This act is credited with eradicating the practice of animal sacrifice at weddings in Gujarat and influencing the establishment of animal shelters (panjrapoles).
Parshvanath: Parshvanath's attempt to save a snake from a burning log, even at the risk of angering a sage, highlights the compassion for all living beings, so much so that in Jain-influenced regions, even snakes are not killed today.
Mahavir: Mahavir's practice of ahimsa is exemplified when he remained undisturbed after being bitten by a venomous snake, extending goodwill to the snake. He continuously worked to prevent violence in religious sacrifices.
Sustaining the Ideals: These ideals have kept Jain culture vibrant. Ascetics, kings, ministers, and merchants have all played a role in propagating the principles of ahimsa, sanyam (restraint), and tapasya.

XII. The Goal of Culture:

Human Welfare: The ultimate goal of any culture is human welfare, and this is achieved by contributing to the well-being of the nation that nurtures it. While external aspects of culture may flourish during times of prosperity, the heart remains essential in all circumstances.
Contribution to the Future: A culture must contribute to shaping the future to remain vital and respected, not just rely on its history.
Liberation and Activity: Jain culture, though rooted in the goal of liberation from rebirth, evolved into a distinctive society. However, neither pure renunciation nor pure activity can sustain human welfare or the practice of real renunciation. They are two sides of the same coin. Just as a sick person needs both to abstain from unwholesome food and consume wholesome food, a person must abstain from vices and cultivate virtues.
The Role of Activity: Jain culture has survived not solely on the basis of renunciation but also on beneficial activities. Just as Vedic traditions, by embracing elements of Nivartak Dharma, created a broad and beneficial culture (as exemplified in the Gita and modernized by Gandhi), Jain culture must also embrace necessary beneficial activities to remain relevant in the current changing circumstances.
Ascetics and Householders: The Jain tradition prioritizes ascetics, followed by householders. The Maha-vratas for ascetics are a prerequisite for engaging in virtues. Avoiding vices like violence and greed is essential for cultivating virtues, and cultivating virtues is necessary to avoid vices.
Path for Householders: For those who cannot undertake the highest vows, the Jain tradition provides a path of gradual progress towards renunciation. Householders are advised to gradually abstain from vices and simultaneously cultivate opposing virtues. For instance, to overcome violence, one must cultivate love and empathy. To avoid untruth, one must develop strength in speaking truth. To overcome greed, one must engage in practices of contentment and detachment.

Conclusion:

The "heart" of Jain culture lies in its fundamental principle of Nivartak Dharma, the pursuit of liberation from the cycle of birth and death through self-purification, spiritual knowledge, and detached conduct. While external forms have evolved and been influenced by other traditions, the core values of ahimsa, self-restraint, and austerity remain the defining essence, continuing to inspire individuals and influence societies. The text emphasizes that for Jain culture to remain vibrant, it must continue to integrate these core principles with relevant and beneficial activities that contribute to universal welfare.