Jain Shastro Ke Samajik Evam Sanskritik Tattvo Ka Manav Vaigyanik Adhyayan - Book Summary

Here is a comprehensive summary of the provided Jain text, "Jain Shastro Ke Samajik Evam Sanskritik Tattvo Ka Manav Vaigyanik Adhyayan" by Gokulchandran Jain, focusing on the social and cultural elements from a human science perspective:

The book "Jain Shastro Ke Samajik Evam Sanskritik Tattvo Ka Manav Vaigyanik Adhyayan" (Anthropological Study of Social and Cultural Elements of Jain Scriptures) by Dr. Gokulchandran Jain delves into the rich social and cultural tapestry embedded within Jain religious texts, examining them through the lens of modern social and human sciences.

Core Principles and Methodologies:

Nature of Jain Scriptures: Jain scriptures, written in ancient Indian languages like Prakrit, Sanskrit, and Apabhramsha, are considered ancient due to their compilation based on earlier traditions. All extant scriptures are directly linked to Lord Mahavir and his lineage.
Classification and Definition: Unlike modern scientific classification, ancient Jain texts are defined and classified by their tradition, era of writing, and subject matter. To study them scientifically, one must first delve into their content and create categorized indexes.
Reliability and Research: The reliability of scriptures is crucial for research. Modern linguistic, comparative, and technical methodologies developed over the last two centuries allow for the testing of their authenticity. This process has revealed inaccuracies in some older texts while confirming the reliability of many others.
Influence of Time and Place: Scriptures are inevitably influenced by the time and place of their writing. This influence can be assessed through historical and comparative analysis, including comparisons with contemporary archaeological findings and inscriptions.
Modern Interpretation Challenges: Analyzing the content of ancient scriptures in a modern context is complex due to allegories, motifs, and exaggerated descriptions. It requires extensive knowledge, constant awareness, and an unprejudiced, liberal perspective. Misinterpretations or overlooking important material can occur due to a lack of these qualities.
Interdisciplinary Approach: The author notes that his dual familiarity with both traditional Jain scholarship and modern study methods allows for a balanced approach, assuring readers that his insights are grounded in the original scriptures.

Social and Cultural Elements in Jain Scriptures:

Connection to Mahavir: The study emphasizes the direct link of available Jain scriptures to Lord Mahavir and his tradition. Research on Mahavir's life has opened avenues for interdisciplinary studies across various branches of knowledge.
Historical Context of Mahavir: The book notes that Mahavir's birthdate ( चैत्र शुक्ल त्रयोदशी, 30 March 599 BCE) and his father Sidhartha's status as a king of the Vaishali republic have been established. The archaeological identification of his birthplace provides a foundation for socio-historical analysis. Mahavir belonged to the Jñātṛ clan, and the current Jathariya caste in Bihar is considered a linguistic evolution of this name, with the Sarak caste also tracing its lineage back to Mahavir's followers.
Lineage and Predecessors: The text mentions research into Mahavir's predecessors, indicating his parents were followers of Parshva, who were known as Pārśvāpatya. The presence of Pārpata settlements in Magadha is also noted. Archaeological research connects this tradition further back to the Indus Valley Civilization, offering possibilities for its anthropological study.
Origin of "Jainism": Mahavir is revered as a "Jina," and his followers came to be known as Jains, with their religion called Jinism or Jainism. The author posits that traditional classifications of ancient Indian literature (like Vedic, Jain, Buddhist) may prove unscientific over time.
Linguistic Diversity: The availability of Jain scriptures in various Prakrit dialects, Sanskrit, Apabhramsha, and regional languages like Old Kannada and Old Tamil is not coincidental. Mahavir preached in the common language, Ardhamagadhi, prioritizing the conveyance of meaning over adherence to specific words. This led his disciples to compose scriptures in the local languages of the regions they visited to reach the masses. This linguistic adaptability distinguishes Jain tradition from Vedic traditions.
Anthropological and Sociological Significance: Jain scriptures contain a wealth of social and cultural elements that can illuminate new areas for sociological and anthropological research.

Anthropological Frameworks within Jainism:

Concept of Time (Kalachakra): Jain scriptures unanimously describe the gradual evolution of human social life, portraying a cyclical concept of time with periods of progress (Utsarpini) and decline (Avasarpini).
Early Human Existence (Bhoga-bhumi, Yaugala, Kalpa-vriksha): Early human life is depicted as being in a state of bliss ("Bhoga-bhumi"), characterized by communal living ("Yugala") and sustenance from wish-fulfilling trees ("Kalpa-vriksha"). While precise depictions are elusive, these descriptions offer foundational insights into the initial stages of social life.
The Kulakara System: As the population grew and the Kalpa-vriksha became insufficient, the need for social organization arose. Humans began living in small groups called "Kula," leading to the "Kulakara" system. Fourteen Kulakaras are mentioned, who attempted to systematize social life. These Kulakaras are also referred to as "Manu" in other Indian scriptures.
Rishabha as the First Tirthankara: The last Kulakara, Nabhiraya, and his wife Marudevi had a son named Rishabha (or Vṛṣabha), considered the first Tirthankara, "Adi-Dev," and the propagator of Jainism. Rishabha is credited with establishing village and city structures, societal organization based on occupations, and social rules. The term "Vṛṣabha" itself, symbolizing fertility and progeny, is significant, linking Rishabha to the concept of Shiva.
Classless Social Structure: In this early stage, individuals voluntarily adopted occupations, leading to a classless society where no one was considered superior or inferior based on their work. This foundational Jain view of social organization has persisted in Jain society even after thousands of years. The Kulakara system also included provisions for offenses and punishments.

Jainism and the Regulating Principles of Indian Culture:

Rejection of Caste System: Jain scriptures reject the Varna system based on birth, asserting the unity of humankind, unlike the distinctions found between cows and horses. While societal structures have been influenced by time and place, Jainism has consistently upheld that birth is not a determinant of social hierarchy, a principle that modern Jain society largely adheres to.
Lifestyle and Composite Culture: The diversity of lifestyles is a significant aspect of Indian culture, contributing to its "unity in diversity." Indian culture is a collection of various lifestyles, making it a "composite culture."
Codes of Conduct (Achara-samhitas): Each group has developed its own code of conduct, often rooted in its metaphysical beliefs. These codes are adapted to the specific country, time, and circumstances. Jain tradition, with its philosophical underpinnings, has developed its own distinct lifestyle, documented in scriptures like "Upasakachara" and "Shravakachara."
Concept of Ultimate Truth and Life Goals: The determination of life's ultimate goal is based on the concept of ultimate truth. In India, this has led to philosophical systems that focus solely on this life ("Anatmavada") and those that acknowledge past, present, and future lives ("Atmavada"). Jainism is an "Atmavaadi" philosophy, viewing all three states of existence as equally real. The ultimate goal in Jainism is "atyantik sukha" (ultimate happiness), which is eternal, infinite, and referred to as "Nishreyasa," "Nirvana," or "Moksha."
Universal Well-being (Good of All): Jainism aims for the "Nishreyasa" (well-being) of all living beings, not just humans.
Self-Reliance and Rejection of a Creator God: Jainism does not accept a mediator or a divine entity ("invisible, all-powerful") as the means to achieve "Nishreyasa." It rejects the concept of a creator God. Instead, it emphasizes self-reliance, stating that one's own "Ishvara" (God) is oneself, and "Nishreyasa" must be attained through personal effort ("Purushartha"). This self-reliance is a key differentiating factor of Jain culture from other Indian traditions.
Purity of Means and Ends (Dharma): Jain scriptures stress the purity of both the means and the ends. The path to "Nishreyasa" involves "Sadrushti" (right vision), "Gyan" (right knowledge), and "Vrittani" (right conduct), which collectively constitute "Dharma." These concepts lead to the understanding of "Shubha" (auspicious) and "Ashubha" (inauspicious), "Papa" (sin), and "Punya" (merit). Every action of mind, speech, and body can be either auspicious or inauspicious. Auspicious actions lead to merit and happiness, while inauspicious actions lead to sin and suffering. Negligence ("Pramada") is a primary cause of sin, while passions like attachment, aversion, anger, pride, deceit, and greed are responsible for both merit and sin.
Distinction between Worldly and Religious Conduct: Jain scriptures clearly distinguish between worldly customs ("Lokachara") and scriptural practices ("Shastrachaara"). According to Somadeva, householders have two forms of dharma: worldly and transcendental. The transcendental is based on scriptures, and the worldly is based on societal norms. Worldly conduct should not compromise right vision or vows. Jain scriptures prohibit popular superstitions like worshipping rivers and mountains, considering bathing in seas and rivers as purifying, making donations during Sankranti, bowing to a cow's hindquarters, and offering libations to the sun. Actions that are objectionable for any reason are not to be adopted even under the guise of another justification, such as performing violence for guests, ancestors, or deities.

Conclusion:

The book concludes by highlighting that the social and cultural elements discussed in ancient Jain scriptures offer valuable and significant possibilities for new research and exploration in the fields of sociology and anthropology.