Jain Tattvagyan Aani Jain Samajatil Parivartane - Book Summary

Here's a comprehensive summary of the Jain text "Jain Tattvagyan aani Jain Samajatil Parivartane" by Anita Bothra, in English:

The lecture, delivered in November 2010 at the Maharashtra Tattvadnyan Parishad, Mumbai, by Anita Bothra, titled "Jain Tattvadnyan aani Jain Samajatil Parivartane" (Jain Philosophy and Changes in Jain Society), explores the dynamic nature of Jainism while preserving its core principles.

1. Introduction: Society's Changeability and Jain Philosophy's Place for Transformation

The author begins by acknowledging that the world around us is in constant flux, with everything changing at varying paces. 'Change' is defined as the noticeable difference created by an unbroken chain of alterations. While it's generally expected that religious practices should not be overly rigid, they shouldn't be so mutable that they undermine foundational principles. Jain tradition uniquely integrates both change and permanence ('Dhrouvya') into its very structure. Jain philosophy defines 'reality' ('Sat') not as static but as possessing "production-destruction-permanence" ('Utpad-Vyay-Dhrouvya-Yukta Sat'). This is categorized into six fundamental substances ('Shad-Dravya'), where a substance is defined by its qualities and transformations ('Gunparyayavaddravyam'). The concept of 'Paryay' (transformation) provides a strong theoretical basis for change and states of being. The four perspectives ('Nikshep') of viewing an object – substance, space, time, and disposition – also allow for change. The principle of Anekantavada (non-absolutism or relativity) further supports this. The lecture's purpose is to examine the elements that maintain the Jain identity ('Jainatva') while also discussing the changes that have occurred in Jain society over time, and to demonstrate their coherence.

2. The Old Model of Studying Jainism Needs to Change

Historically, many scholars, both Indian and foreign, viewed Jainism as an extremely theoretical, fundamental, and strict religion, considering later adaptations in literature, society, and art as "corrupted forms." However, since the early 21st century, scholars have recognized the need to revise this perspective. Western thinkers like Dr. John E. Cort and Dr. Paul Dundas have been instrumental in this shift. While changes and adaptations in Vedic and Puranic Hinduism have often been praised as "flexible" and "harmonious," similar changes within Jainism, particularly its adoption of customs, beliefs, and deities from its Hindu neighbors, were often criticized by traditional Jains as heresy and by scholars as "Jainization." The author questions the fairness of applying different standards to Jainism and Hinduism and stresses the need to reconsider whether these changes are merely external practices or also involve compromises in fundamental principles.

3. Main Pillars for Sustaining Jain Philosophy, Religion, and Practice: 1) Family, 2) Study Circles, 3) The Ascetic Order

Formal education offers very little guidance on Jain philosophy, religion, and practices. Given the minority status of the Jain community, the sustained existence of these three aspects for 2600-2700 years is attributed to three primary pillars: family, study circles (Swadhyay Mandals), and the ascetic (Sadhu-Sadhvi) order. This sustenance is challenging and requires a fundamental inclination towards religious practice and principles. Consequently, survival has necessitated certain adjustments in accordance with substance, space, time, and disposition.

4. What Makes Jain Society Appear Close to Hindu Society?

Temples, Idols, Consecration, Worship: While theoretically atheistic, Jainism has incorporated temples, idols, consecration, and worship. This influence from Hinduism is undeniable. However, the core intention is the worship of Vitaraagi (detached) Jinas within the inner sanctum, honoring their ideal human virtues. While devotion, faith, and worship are present, they are considered means of accumulating merit ('Punya Bandh') but not of shedding karma ('Karma Nirjara'). The latter requires consciously undertaken austerity, pure conduct, and restrained behavior, a concept generally understood by most Jains. Deities like Yaksha-Yakhini might offer worldly benefits (according to karma), but idol worship does not directly aid spiritual progress.
Participation in Festivals: Jain participation in Hindu festivals is primarily social, not religious, with few exceptions. During festivals like Akshaya Tritiya and Diwali, there is a conscious remembrance of historical Jain figures and events.
Chaturmas and Other Vows: The practice of Chaturmas differs significantly between Jains and Hindus. Jain Chaturmas emphasizes austerity and fasting, while Hindu vows are often linked to rituals and specific meal preparations. The word 'Vrata' in Jainism is primarily associated with the Great Vows (Mahavratas) and vows for laypeople (Anuvaratas). Temporary vows for specific desires are less common in Jainism compared to the commitment to daily, Chaturmas, or annual observances.
Many Sects and Sub-sects: Scholars often critique the division and proliferation of sects within the Anekantavadi Jain tradition (like Shvetambara and Digambara). While not justifying fragmentation, the author points out that just as various sects within Hinduism (Shaiva, Vaishnava, etc.) are collectively referred to as Hindu, the existence of multiple sects with a common theoretical basis in Jainism should not hinder its unity. The author notes that the younger generation is largely rejecting these internal divisions, and signs of this are already visible.

5. Inherent Characteristics Arising from Trade and Agriculture:

Highest Literacy Rate: Census reports indicate the highest literacy rate among Jains, with near-universal female literacy. This is attributed to the need for business and accounting, and historically, to Rishabhanatha teaching his daughters, Brahmi and Sundari, the science of script and mathematics.
Assimilation with Local Societies: The spread of Jainism from Magadha across India and beyond, driven by trade and a courageous nature, has led Jains to adopt local languages, customs, and attire. Despite this social integration, Jains have steadfastly preserved their distinct identity.
Linguistic Characteristics: Jain Tirthankaras preached in Prakrit languages (like Ardhamagadhi for Mahavira's teachings) to reach all strata of society. Jainism positively embraced linguistic changes over time and space, with significant literary contributions in Prakrit, Sauraseni, Maharashtri, Sanskrit, Apabhramsa, and later, Gujarati, Hindi, Marathi, and Kannada. The philosophy was effectively disseminated through these languages. The ability of Jains to speak multiple languages is a notable characteristic, especially among ascetics.
Policy of Concord with Political Systems: Jain history shows a consistent policy of accommodation with political powers throughout ancient, medieval, and modern periods. This included patronage from rulers like Samrat Kharavela, Vanaraja Chavda, Kumarapala, and various southern dynasties. Jain ascetics also maintained cordial relations with Mughal rulers, with figures like Jinaprabhasuri influencing Muhammad Tughlaq and contributing to the construction of Jain temples and the creation of literature like 'Vividh Tirthakalpa'. Emperor Akbar honored Heeravijayasuri, even ordering the closure of slaughterhouses and a ban on hunting during Paryushana. Jahangir continued this policy. Maharaja Sayajirao Gaekwad of Baroda was influenced by the non-violence principles of Buddhisagar Suri. Jain communities also maintained harmonious social and economic relations with Europeans, excelling as bankers, traders, and merchants during the British Raj, establishing organizations and centers abroad, and promoting vegetarianism, non-violence, and peace. This ability to adapt and reconcile, while maintaining their core philosophy, is a testament to Jain strength.

6. 'Jainatva' Preserved Amidst Changes:

Based on 25 years of observation, the author highlights key aspects where Jains have preserved their distinct identity:

Manifestation of Non-violence in Diet: Jains have fully embraced vegetarianism, with careful consideration even for plant-based life, imposing specific restraints. They have also actively promoted vegetarianism globally.
Sense of 'Our Community': Due to their minority status, Jains have a natural tendency to form organizations based on religious equality, working for their own welfare and that of society. These organizations are crucial for sustaining the religion and its practices.
Relatively Strict Conduct of Ascetics: Jain monks and nuns adhere to rigorous practices like walking barefoot, limiting possessions and food, abstaining from consuming uncooked food ('Sachitta'), and avoiding meals after sunset. While discussions about relaxing these rules occur, strict adherence ultimately helps preserve Jainism.
Theoretical Basis for Charity and Service: The principle "Jivo Jivasya Jivanam" (one living being lives by another) and the concept of "Parasparopagraho Jivanam" (mutual help among living beings) provide a strong theoretical foundation for donation, help, and service. This inspires Jains across all economic strata to donate generously.
'Fifteen Prohibited Trades' (Nishiddha Vyavsay): While not all prohibited trades from ancient Jain lay codes are practical today, Jains generally avoid businesses directly involving violence, such as alcohol, meat, leather, ivory, and fishing. This has left these sectors open to others, which has proven beneficial for the broader society.
Emphasis on Austerity, Fasting, and Vows: Recognizing that the Great Vows are difficult to fully observe, lay Jains often undertake specific austerities, fasts, or vows of abstinence during religious periods. Observing these vows according to one's capacity is a mark of Jain identity.
Kshama-panā (Seeking Forgiveness): The day of seeking forgiveness observed by the Jain community after Paryushana is an active reflection of 'Kshama' (forgiveness), one of the ten virtues of 'Samvara' (karma stoppage).
Absence of Rituals like Shraddha, Pitru-Tarpan, Pind-Daan: Unlike Hindu society, where rituals for ancestors are integral, Jainism largely eschews them. This is due to their belief that the soul takes a new body almost immediately after death, leaving no room for ancestor worship. This theoretical stance has not required revision.
Study of Jain Philosophy towards Scientific Compatibility: Research is ongoing into the compatibility of Jain philosophy with environmental protection, new interpretations of atomic theory, the connection between Karma and genetics, the concept of Sammurchim Jiva with cloning, and evolutionary pointers within Jain philosophy. These scientific explorations of Jain studies are promising and highlight the profoundness of the philosophy.

7. Defects Arising Over Time:

The author acknowledges that not all changes made to preserve Jainism have been purely positive. Inherent flaws can arise during transformation. These include a sense of superiority ('Grihamayur' attitude), sectarian bigotry and animosity, involvement in financial scams, ostentatious display of wealth in donations, extravagance in ceremonies, an abundance of awards ('Aho Rupam Aho Dhvani'), social pressure for status, greed, the attitude that anything outside Jainism is heresy, and a pursuit of spiritual guidance for financial gain.

However, many of these flaws are seen as universal societal issues rather than exclusively Jain ones, fostered over time. In an era of widespread moral decline where "corruption is etiquette," it is not appropriate to single out Jains. Apart from a small elite and the lower strata, the general Jain community is described as religious, family-oriented, emotionally connected internally, quick to help in crises, adaptable, and adept at the balancing act of assimilating with others while preserving their Jain identity. They readily accept changes that align with their fundamental philosophy.

Finally, the author emphasizes that 'Jain' is not just 'Jain philosophy' but an autonomous, ancient tradition with its own history, philosophy, literature, conduct, and artistic inspiration. The contribution of Jains to Indian culture in all these areas is, considering their numbers, truly significant.