Jaindharm Aur Uska Bharatiya Sabhyata Aur Sanskruti Ko Yogadan - Book Summary

Here's a comprehensive summary of the Jain text "Jaindharm aur uska Bharatiya Sabhyata aur Sanskruti ko Yogadan" by Chamanlal Jain, translated into English:

This book, "Jainism and its Contribution to Indian Civilization and Culture" by Dr. Chamanlal Jain, argues that Jainism is an ancient religion, predating Buddhism. While historical accounts often place them together as part of a 6th-century BCE religious revolution, the author asserts that research and Jain scriptures reveal Jainism's much deeper roots. The text highlights that twenty-four Tirthankaras are recognized in Jainism, with history accepting at least two, Neminath and Parshvanath. It mentions Rishabhnath (the first Tirthankara) and Arishtanemi (the 22nd) being referenced in the Rigveda and Samaveda, and archaeological findings in Hastinapur further supporting Rishabhnath's antiquity. The Indus Valley excavations and decipherment of its script suggest Jainism's presence in that era, with some scholars even positing its existence before Vedic religion. Therefore, Jainism is presented as an independent religion with no origin link to other faiths. Lord Mahavir's prominence in the 6th century BCE is attributed to his presentation of Jainism in a new context to address the prevailing social and religious conditions of that time.

The text describes the 6th-century BCE as a period rife with various ideologies like deism, materialism, and spiritualism, often entangled in rituals, debates, and external miracles. It details a decline in ethical values, with an increase in violence, luxury, and moral laxity. People were engrossed in sensual pleasures, women were objectified, and society was heavily materialistic. Rituals and donations were believed to appease deities. This situation made people dependent on gods and devoid of self-confidence and self-effort.

Lord Mahavir, the author explains, elevated the status of humans, declaring them superior to gods and capable of achieving divinity through self-improvement. He taught that human happiness and suffering are not dictated by deities but by one's own actions and intentions. By performing good deeds, individuals can progress towards spiritual enlightenment. This progress, Mahavir taught, is influenced by internal thoughts as well as external circumstances related to place and time. Favorable external conditions coupled with good internal states lead to spiritual upliftment, while unfavorable circumstances can lead to downfall. Therefore, Mahavir emphasized the need for self-improvement alongside improving external conditions. He advocated for societal welfare and service as a path to personal salvation. His core message was the principle of treating all beings with compassion, respecting elders, and treating wrongdoers with the understanding and healing approach of a physician.

Mahavir strongly criticized the rigid, one-sided approach to understanding reality, promoting Anekantavada (non-absolutism) instead. This principle encourages understanding every issue from multiple perspectives, advocating for a broad and liberal view. His saying, "Know every particle of an object to describe its true nature," fostered tolerance in thought. The pursuit of truth from various angles, expressed through Syadvada (conditional predication), was Mahavir's unique contribution, bringing philosophical insights into practical life. This intellectual and spiritual revolution is recognized as an intellectual awakening in Indian history. Mahavir, meaning "conqueror of senses," gave his religion the name "Jain."

The book then details the extensive influence of Jainism on Indian civilization and culture across various domains:

Political Influence: Jainism spread rapidly across India and beyond, reaching as far as Sri Lanka and Central Asia. Buddhist texts mention Jain temples being built in Sri Lanka. Greek philosophers like Pythagoras and Diogenes are believed to have gained knowledge from Jain monks in India. Alexander the Great's entourage included Jain sages, and hundreds of Jain monks later spread their teachings in Western countries. Some scholars even suggest that Jesus Christ may have learned spiritual secrets from Jain monks residing in Palestine. Prominent rulers like Bimbisara, Ajatashatru, Udayana, Shreyansan, Prasenjit, and the Lichchhavi rulers of Vaishali were supporters of Jainism. The Nanda and Maurya dynasties, including Chandragupta Maurya who became a Jain monk in his final days, embraced Jainism. Emperor Kharavel of Kalinga was a significant Jain ruler, and the Greek King Menander (Menander) also became a Jain disciple. Kshatrap Emperor Nahapan, after converting to Jainism, became a Digambara Jain scholar and authored the Shatkhandagama scripture. Kanishka, Huvishka, and Vasudeva, along with rulers like Rudrasimha, Amoghavarsha, and Jayasimha, patronized Jainism. The famous Gujarat ruler Kumarapala, guided by the Jain scholar Hemachandra, enforced prohibitions on meat and alcohol throughout his kingdom. In South India, Jainism flourished under dynasties like the Kadambas, Cheras, Cholas, Pandyas, Gangas, and Hoysalas. Jain generals and ministers like Sri Vijaya, Chamundaraya, and Gangraja significantly impacted Indian history. Chamundaraya, a renowned warrior, commissioned the 57-foot-tall statue of Bahubali at Shravanabelagola, a significant contribution to Indian culture. Bhamashah of Mewar, a devoted Jain, supported the Battle of Haldighati with his wealth. Even during Akbar's reign, Jain scholars like Harivijayasuri, Vijayansuri, and Bhanuchandra Upadhyaya were influential figures.
Social Influence: Jainism's impact on society was profound, influencing family life, living habits, food, clothing, entertainment, and the status of women. It instilled a disciplined daily routine, emphasizing cleanliness, worship, study, and religious discourse. Dietary restrictions like avoiding non-vegetarian food and unboiled water were promoted for both religious and health reasons. Jainism granted women equal rights to study, spiritual practice, and worship, elevating their social status. It challenged the caste system by promoting equality in religious practices and social interactions, thus curbing the exploitation of one class by another. Mahavir's message, "What you are, that is the other" and "In essence, all souls are one," eradicated notions of superiority and inferiority. His assertion that "no one is born a Brahmin or a Shudra" brought about a social revolution through the principle of equanimity. The message that "every soul can become God" inspired people from all strata to strive for progress. Mahavir envisioned an ideal society guided by principles like not punishing the innocent, speaking truth, not stealing, controlling desires, limiting possessions, practicing restraint, penance, and renunciation. This social revolution was non-violent, conflict-free, and based on integration.
Religious Influence: Jainism made the most significant religious contribution by eradicating prevalent superstitions. Religion had become a performance rather than a practice, with animal sacrifice in yajnas becoming a religious act. Lord Mahavir strongly condemned these practices, stating that attaining God is not exclusive to any class but accessible to all through purity of mind and conduct, irrespective of religion, class, or gender. He emphasized the renunciation of passions like anger, pride, deceit, and greed. Mahavir declared every individual capable of becoming God, filling people with strength, self-confidence, and inner power. His key philosophical principles that influenced Indian philosophy include:
- Ahimsa (Non-violence): Mahavir's teachings, "Do not harm any living being," and "Just as you experience pain and pleasure, other beings also do; therefore, do not do to others what you do not wish for yourself," form the foundation of his non-violence philosophy. Ahimsa is the bedrock of Jain philosophy, with truth, non-stealing, chastity, and non-possession as its integral parts. This principle led people to abhor violence, and all religions adopted it. Mahavir applied ahimsa to all aspects of life – social, economic, and political. In social life, it fostered equality by abandoning caste distinctions. In economics, it advocated for limiting possessions to ensure fair distribution of resources and prevent class conflict. In politics, he suggested that rulers should collect taxes (like a bee collects nectar from a flower) only as needed. Mahatma Gandhi's application of this principle profoundly influenced the world in modern times.
- Aparigraha (Non-possession/Non-attachment): This principle advocates for progressively controlling possessions. It is an extension of ahimsa. Adopting this principle would eliminate societal ills, promote social justice, and ensure equitable distribution of consumer goods. It could end class struggle and lead to a rational society. This principle can be equated with communism.
- Anekantavada (Non-absolutism): In an era of conflicting ideologies, where each sect claimed their view as the sole truth, Anekantavada emphasized understanding reality from multiple perspectives to grasp the complete truth. This fostered tolerance and the ability to understand others' viewpoints. Anekantavada, also known as Syadvada, is Jainism's unique contribution to Indian philosophy.
- Karmavada (Doctrine of Karma): Mahavir taught, "As you sow, so shall you reap." He stressed that no god dispenses pleasure or pain; rather, the results of past actions manifest naturally. This doctrine posits that individuals are the architects of their own destiny, encouraging virtuous thoughts and actions to keep the soul pure. Liberation of the soul and attainment of divinity come from destroying karma, requiring self-reliance to transform from a human to a divine being. This taught self-reliance and spiritual freedom, deeply influencing Indian society and philosophy.
- Ganavada (Concept of Collectivism/Equality in Groups): Mahavir challenged the notion that social hierarchy was determined by birth. He declared, "Mankind is one; only virtues elevate or degrade a person." This principle struck a blow against societal misconduct, granting equal status to Shudras and Brahmins in the monastic order (Shraman Sangh). It fostered the desire to cultivate virtues, leading to social harmony. In addition to these, principles like self-control, truth, compassion, forgiveness, courage, and non-stealing were also presented as invaluable.
Economic Influence: As the son of a king, Mahavir understood the importance of wealth. He taught that excessive accumulation of wealth is not conducive to true happiness, leading to greed and depriving others. This creates a division between the rich and the poor, leading to conflict. While Karl Marx proposed violent revolution to resolve class struggle, Mahavir offered the ideology of aparigraha, addressing economic inequality at its root by preventing the formation of classes. His principle of equanimity towards possessions promotes national harmony and individual development, contributing to world peace. Aparigraha eradicates exploitation, mistrust, envy, hatred, deceit, poverty, sorrow, and theft, all stemming from possessiveness. He suggested that rulers should collect taxes judiciously, like a bee collecting nectar from flowers. Drawing an analogy from the sun, he stated that rulers should collect taxes from the people and redistribute them for public welfare without discrimination. His principles of equanimity and non-possession brought about an economic revolution.
Literary Contribution: Jain literature has made a significant contribution, playing a crucial role in the development of new languages. Early Jain authors wrote in the prevailing vernaculars, leading to the evolution of Prakrit from Sanskrit and Apabhramsha from Prakrit. Subsequently, Hindi, Gujarati, and other languages emerged from Shauraseni Apabhramsha, and Eastern Hindi from Ardha-Magadhi Apabhramsha. Jain literature is described as multi-dimensional, colorful, and multi-regional, spreading from North India to Sri Lanka. Prominent Digambara scholars include Kundakunda, Umaswami, Samantabhadra, Pujyapada, Akalanka, Vidyananada, Manikyananda, Virasena, Jinasena, Gunabhadra, and Somadeva. Kundakunda is considered a towering figure in Jain literature. Umaswami authored Tattvarthasutra in Sanskrit, and Samantabhadra and Akalanka are important figures connecting North and South Indian cultures. Pujyapada showcased his versatility by discussing 37 arts and sciences. Akalanka was a renowned logician of the 8th century. Virasena and his disciple Jinasena produced significant works in the South. Somadeva's Yashastilaka and Nitisvakyamrita are masterpieces in literature and politics, respectively. Other notable works include Shivarya's Bhagavati Aradhana, Pushpadanta and Bhutabali's Shatkhandagama, Gunadhara's Kashayapahuda, Nimmalsuri's Upachariyam, and Gunabhadra's Uttarapurana. Shvetambara scriptures include the 11 Angas, 12 Upangas, 6 Chedasutras, and 10 Prakirnakas, mostly written in the Ardha-Magadhi language. Numerous commentaries were written on these texts. Many texts and poems were composed on the lives of Jain Tirthankaras and other significant figures like Rama and Krishna. Jain scholars also wrote extensively on morality, conduct, vows, fasting, etc., through character narratives. Works like Vrihatkathakosa, Ayakhanamnikosa, Yashodhar Charitra, Shripal Charitra, Kuvalayamala, Sugandha Dashami, Yashastilaka Champu, Jivandhara Champu, Chandraprahu Charitra, Gadya Chintamani, Tilak Manjari, Kalkacharya Katha, Uttama Charitra, and Champaka Shreshthi are significant. Other notable works include Palgopal Kathak, Samyakta Kaumadi, Antarakatha Sangraha, Katha Mahodadhi, and Katha Ratnakara, which influenced Indian literature and society. Jain scholars also contributed to astrology, mathematics, and Ayurveda. Malyagiri's commentaries on Suryaprajnapti and Chandraprajnapti are important. Works by Haribhadra Suri, Narachandra, Harshakirti, Mahaviracharya, Shridharacharya, and Rajaditya in astrology and mathematics are unique contributions to Indian literature. Jain scholars also made significant advancements in grammar, rhetoric, prosody, drama, omens, and music. Devanandi's Jainendra Vyakarana, Hemachandra Acharya's Siddha Hemashabdānushasana, Deshi Nama Mala, and Dvasraya Mahakavya, Sadhu Sundar Gani's Dhaturatnakara, Trivikrama's Prakrit Shabdanushasana, Dhanmal's Paialacchī Nama Mala, Dhananjaya's Nama Mala, Dharasena's Vishwalochana Kosa, and Hemachandra's Abhidhana Chintamani are notable works in lexicography. In rhetoric, Hemachandra's Kavyanushasana, Vagbhatta's Alankara, and Ajitasena's Alankara Chintamani are significant. In prosody, Ratnamanjusha, Jayakirti's Chhandanushasana, and Hemachandra's Dvandvanushasana are important. Ramachandra Suri and Gunachandra Gani's Natya Darpan in drama and Abhayachandra's Sangita Sara in music are unparalleled creations. Jain scholars also enriched the literature of Dravidian languages. Tamil works like the 18 ethical texts, including Kural and Naladiyar, five epics like Shilappadikaram, Valayapati, and Chintamani, and five minor kavyas are famous Jain works. Nannayabhatta's Mahabharata in Telugu is also noteworthy. Kannada literature was most influenced by Jainism, with poets like Pampa, Nannagavarma, Koshiraja, Rajaditya, Shridharacharya, Kirtivarma, Jagachala, and Mangaras producing Jain literature from ancient to medieval times. Acharya Hemachandra in the 12th century showcased his versatile genius by composing numerous works in Sanskrit, Prakrit, Shauraseni, Rajasthani, and Apabhramsha. Later medieval works include Rajshekhar's Prabandha Kosha, Vimalsuri's Padmacharitra, Vikram's Nemaduta, Malvasundari Katha, and Yashodhara Charitra. Following this, in 1581, numerous Hindi scholars and poets like Gauravdas, Raymal, Nainsukh, Samaysundar, Krishnadas, Banarsidas, Bhagvatidas, Kabiratan Shekhar, Bhudaradas, Daulatram, Mahopadhya Rupachandra, and Pandit Todarmal emerged. The responsibility of studying and publishing the works of these scholars and poets falls upon modern scholars and researchers.
Artistic Influence: Jainism has made substantial contributions to art. Archaeological evidence from the 6th century BCE onwards, including sculptures and other historical artifacts, confirms this. The Jain caves of Udayagiri and Khandagiri, temples in Khajuraho, Shatrunjaya, Girnar, Devalwara, Hamirpur, Kumbharia, the magnificent 1444-pillared temple at Ranakpur, and the Lodva temple are particularly noteworthy. The Shatrunjaya mountain boasts thousands of temples and over twenty-five thousand idols. The temples on Girnar mountain, featuring the stone carvings of Emperor Kumarapala, Mahamantri Vastupala-Tejpal, and Sangramsoni, are artistically significant. The Adhinath temple of Vimaldand Nayak at Devalwara on Mount Abu, the Parshvanath temple at Lodna (Jaisalmer), sculptures in Gwalior, the Hathigumpha caves in Odisha, and the 57-foot-tall statue of Bahubali at Gomateshwara in South India are considered wonders of the world. Sculptures found in Mathura, Chausa (Bihar), and Devgarh (Lalitpur), along with numerous South Indian sculptures, Jain monasteries, Kirtistambhas (victory pillars), Manastambhas (pride pillars), stupas, and temples in Pavapuri, Rajgir, Sonagiri, Mahavirji, and Padmavati (Jaipur) are artistic marvels. Jain temples are architecturally complete, featuring various artistic elements like staircases, balconies, courtyards, gateways, sanctum entrances, and platforms, often depicting Jain narratives. Studying the architecture of Jain temples is not only enjoyable but also immensely beneficial for understanding Indian culture.

In conclusion, Jainism and Lord Mahavir have made an unparalleled contribution to Indian history, civilization, and culture. There is no aspect of Indian life that remains untouched by Jain culture. The message of Lord Mahavir and his worldly life hold immense significance for the entire world. The message "Ahimsa Paramo Dharmaḥ" (Non-violence is the highest duty) was the result of his realization and penance. Mahavir's life exemplifies that despite rigorous penance, he did not become a detached ascetic but remained compassionate and sympathetic towards all beings. His profound thinking about life's joys and sorrows, which led him to consider even the smallest life forms, reveals his subtle perception and invaluable experience. His ideals of non-violence deserve scientific study and research, not just casual curiosity.