Jain Shravakachar Me Pandraha Karmadan Ek Samiksha Is Par Kuch Vichar - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Shravakachar me Pandraha Karmadan Ek Samiksha Is par Kuch Vichar" by Muni Kalyankirtivijay:

This article, written by Muni Kalyankirtivijay in response to a research paper by Sushri Koumudhi Baldota, discusses the significance of "Pandraha Karmadan" (Fifteen Types of Livelihoods/Professions) within the framework of Jain Shravakachar (conduct for lay Jain followers). The central theme is the Jain principle of Ahimsa (non-violence) and how it applies to various economic activities.

Key Arguments and Points:

Ahimsa as the Supreme Principle: The article emphasizes that the ultimate goal of all Jain vows and practices is Ahimsa, meaning abstinence from violence.
Two Types of Violence: Violence is categorized into:
- Swarup Himsa: Apparent violence that is not traditionally considered harmful.
- Anubandh Himsa: Violence that may not appear outwardly violent but is inherently so due to its traditional implications or consequences. Jain scriptures primarily preach abstinence from Anubandh Himsa.
Personal Transformation through Scriptural Study: Understanding and reflecting on Jain scriptures leads to the purification of the mind, resulting in personal transformation, reduction of sins, development of virtues like forgiveness and compassion, and ultimately, becoming a completely non-violent individual.
Adoption of Good Principles from Other Traditions: The author argues that Jain scholars have historically incorporated beneficial principles from other philosophies and traditions if they align with Jain teachings. Therefore, it is not appropriate to dismiss a practice simply because it shows external influence; instead, one should adopt good ideas wherever they are found.
Pandraha Karmadan and Ahimsa: The fifteen Karmadans are themselves forms of violence. Abstaining from them is Ahimsa, which is the ultimate aim.
Inherited Professions: Merely because a family has historically engaged in a particular business does not make that business permissible or non-violent. Such professions are still considered inappropriate and should be renounced.
Consumption vs. Business: There's a significant difference between personal consumption and engaging in a business. Using small quantities of ghee, oil, or coal for personal use involves minimal violence, whereas conducting a business involving these items multiplies the scale of violence. Therefore, the argument that "if we use things made by others, then prohibiting ourselves from making and selling them is not logical" is flawed.
Distinction Between Necessary Medicine and Business: Even if one has to use a medicine involving violence due to illness, it does not legitimize engaging in the business of manufacturing and selling that medicine.
Lord Mahavir's Teachings and Professions: The statement that Lord Mahavir stayed in the residences of potters, blacksmiths, etc., and did not preach them to abandon their professions is only partially true. In Mahavir's time, very few people were born Jain. He preached Ahimsa to people of all classes. Those who understood the Dharma voluntarily took vows and renounced activities involving significant harm. Later, when the Jain community grew, it was easier to preach the renunciation of Karmadans because people were born Jain and understood Ahimsa. Therefore, it's incorrect to say that the fifteen Karmadans were not prevalent during Lord Mahavir's lifetime.
Understanding Atichar (Transgressions) and Karmadan: While transgressions in practices like Samayika can be atoned for through repentance (pratikraman), this applies only to unintentional faults. Deliberate transgressions constitute a breach of vows and require penance. Similarly, if a person under vows commits a Karmadan with intent, it's a transgression that can be rectified through pratikraman if they cease the practice afterward. However, intentional engagement in Karmadans is a breach of vows, not mere transgression.
The Power of Repentance for Inherited Businesses: Even for those who cannot immediately abandon their ancestral businesses, consistent daily repentance can foster a mindset that the action is wrong and should be left. This continuous reflection can eventually lead to the renunciation of such businesses. Therefore, the assertion that the Shravakachar does not offer solutions for these issues when viewed as transgressions is incorrect.
Influence of Hinduism: The growing influence of Hinduism on Jain society is cited as a reason for some interpretations, but the author counters that just as Jainism influenced Hinduism (e.g., stopping sacrificial violence), the influence is mutual.
Rejection of Caste-Based Occupational Discrimination: The notion that Jainism prohibited professions considered "lower" by Brahmins is refuted. Jainism's sole focus is on renouncing any profession involving violence, regardless of its perceived social status. Jainism also had and has practitioners engaged in non-violent professions like making turbans or writing books.
Modern Relevance of Karmadan Renunciation: The argument that the concept of fifteen Karmadans is irrelevant in the modern industrial age is strongly contested. If even small-scale businesses involve violence, industrialization magnifies it exponentially. A true Jain follower always desires to leave violent businesses. Even if circumstances prevent complete renunciation, the aspiration remains. Therefore, renouncing the fifteen Karmadans is highly relevant today.
Partial Renunciation and the Importance of Intention: While a householder cannot renounce all forms of worldly activity (as per the "nav koti" renunciation), they can certainly renounce certain aspects. Jain scriptures detail numerous ways to take vows. The significance lies not just in the act of renunciation but also in the intention behind it.
Ancient Jain Agamas and Livelihoods: The "Shatkarma" (six duties) and "72 arts" mentioned in ancient Jain Agamas for householders, including professions like "asi" (weapons), "masi" (writing), "krishi" (agriculture), and "vanijya" (trade), were permitted only to the extent that they involved minimal violence for sustenance, not for expanding business or to justify inherent violence. The knowledge of these arts is for understanding and for use in times of dire need, not for widespread industrial application.
General Principle of Renunciation: Most Shravakachar texts clarify that the fifteen Karmadans are listed for enumeration, but the underlying principle is to renounce all similar or dissimilar violent and sinful trades. The focus on the number fifteen or perceived interdependencies is misplaced.
Prohibition of Alcohol Trade: The prohibition of alcohol among the seven major vices and its inclusion within "ras vanijya" (trade in liquids) is not contradictory. It's to prevent individuals from thinking that while drinking alcohol is prohibited, its trade is not.
Industry vs. Consumption: The example of sugarcane juice being acceptable does not imply that its industrial production and sale are also acceptable. The core principle is the renunciation of immediate and indirect violence. Similarly, using vehicles does not permit their manufacturing and sale. The prohibition of hiring out animals or vehicles in "bhata karma" (interest-based lending) is primarily due to violence. While ethical money lending might be acceptable, the ethical nature of such businesses is often questionable.
Universality of Ahimsa: The article concludes by asserting that just as the fundamental principles of every religion are timeless, the core principles of conduct are universally applicable and eternal. Ahimsa, as a great vow, transcends caste, place, time, and circumstance. Violence is always to be renounced, and Ahimsa is always to be revered, irrespective of societal norms. As society and times change, the renunciation of violence remains paramount for anyone with a religious inclination. Therefore, violent businesses have been, are, and will always be prohibited.