Jainniti Darshan Ki Samajik Sarthakata - Book Summary

Here is a comprehensive summary of the Jain text "Jainniti Darshan ki Samajik Sarthakata" by Sagarmal Jain, focusing on the social relevance of Jain ethical philosophy:

The article argues that Jainism, often perceived as disconnected from social life due to its emphasis on individual liberation and withdrawal (Nivritti), actually possesses significant social relevance. It challenges the notion that Nivritti automatically implies social detachment, asserting that Jain ethics, while aiming for personal purification, is deeply intertwined with societal well-being.

Challenging the Perception of Social Detachment:

Nivritti (Withdrawal) vs. Pravritti (Engagement): The text begins by addressing the common belief that withdrawal-oriented philosophies are individualistic, while engagement-oriented ones are social. It cites Pandit Sukhlalji, who distinguishes between religions that focus on structuring society for the happiness of its members (Pravritti) and those that prioritize individual self-realization and the destruction of desires (Nivritti).
Jainism's Nivritti is not Social Aversion: While acknowledging Jainism's Nivritti tradition, the author argues that it does not signify a turning away from social engagement. Instead, it posits that the realization achieved through individual practice should be utilized for social welfare.
Mahavira's Example: The life of Lord Mahavira serves as a prime example. After twelve years of solitary practice, he returned to social life, established the Chaturvidh Sangh (fourfold monastic order), and guided it throughout his life. His withdrawal actually facilitated his social welfare activities.
Individual Reform for Social Reform: Mahavira believed in social reform and service but advocated for achieving it through individual self-improvement. The core idea is that a purified individual will naturally lead to a purified society.
Personal Purification as a Foundation for Social Good: The text emphasizes that personal ethical development, free from desires like attachment and aversion, is the prerequisite for a harmonious social life. When individuals purify themselves from these negative emotions and actions, their social interactions become beneficial and contribute to the welfare of all. True social life, it is argued, cannot flourish without individual restraint and withdrawal from harmful tendencies.
The Essence of Jain Nivritti: Citing Upadhyay Amarmuni, the text clarifies that Jain Nivritti means personal withdrawal from selfish desires and social engagement for the welfare of others. For a social servant, being free from personal ego and conflicts is the first lesson of Jain ethics. To engage in social welfare after withdrawing from excessive personal enjoyment and desires is the primary ethical duty in Jainism.
Interdependence of Personal and Social Morality: Personal and social morality are not contradictory. Social morality cannot be achieved without first establishing personal morality. A characterless individual is detrimental to social life. Therefore, Jainism's emphasis on Nivritti is not anti-social but rather a means to genuine social living. Only virtuous individuals, rising above personal self-interest, can build an ideal society. Organizations formed solely for personal gain are not true representatives of social life.
Beyond Self-Interest: Jain ethical philosophy teaches individuals to transcend personal ego and petty self-interests. It asserts that true social engagement arises from rising above the distinctions of "self" and "other." The withdrawal from negative actions (Ashubh se nivritti) becomes a means to engage in auspicious actions (Shubh mein pravritti). Mahavira's teaching summarized this: "Withdraw from one side and engage on the other. Withdraw from non-restraint, engage in restraint." Thus, individual withdrawal is the foundation for social engagement, and restraint is the basis of social life.

Jain Vision in the Context of Universal and Social Welfare:

Universal Welfare as the Ultimate Goal: While Jainism prioritizes self-welfare and individual liberation, it also asserts that the ultimate goal of life is universal welfare (Sarvodaya). The compassion and resolve for the welfare of all living beings that drives Jain teachings cannot be denied.
Hierarchy of Spiritual Development and Social Contribution: Jain philosophy recognizes different levels of spiritual attainment and their contribution to society:
- Tirthankaras: Those who take vows for the welfare of all beings and achieve spiritual perfection, dedicating their lives to the welfare of the world.
- Gundharas: Those who attain spiritual perfection and continue to strive for the welfare of their fellow beings. The welfare of the group (Gan-kalyan) is their goal.
- General Kevalis: Those who have made self-welfare the primary goal of their practice and achieve spiritual perfection, contributing to the welfare of all.
The Significance of the Sangh (Community): The Sangh (monastic order) is considered paramount in Jain practice, even above individual spiritual pursuits. In certain circumstances, the abandonment of individual practice is deemed necessary for the welfare of the Sangh. The story of Acharya Bhadrabahu and Kalak is cited as an example.
Focus on Universal Benefit: The scriptures state that Mahavira's teachings are for the protection and compassion of all beings. The five Mahavratas (great vows) are undertaken for the welfare of the world. Ahimsa (non-violence) is described as beneficial to all beings, like water to the thirsty, food to the hungry, a ship in the sea, medicine for the sick, and a guide in the forest.
Tirthankaras as Social Benefactors: The epithets used for Tirthankaras, such as "Loknath" (Lord of the World) and "Lokhitkar" (Benefactor of the World), highlight Jainism's focus on social well-being. Their teachings and the establishment of the Tirth (religious order) are for the benefit of beings, not for personal worship. If Jain practice were solely about self-interest, the establishment of a Tirth and the management of a Sangh would be meaningless, as a Kevali has no remaining personal needs.
Prioritizing Universal Welfare (with a caveat): Jain philosophers have always valued universal welfare over individual welfare. While all liberated souls have equal spiritual perfection, Jain thinkers acknowledge a hierarchy based on their focus on self-welfare and universal welfare. Tirthankaras are considered superior to general Kevalis due to their profound commitment to universal welfare.
The Golden Rule of Jainism: "Do your self-welfare, and to the best of your ability, do universal welfare." However, if there is a conflict between self-welfare and universal welfare, and universal welfare can only be achieved by compromising self-welfare, then self-welfare is considered superior.

Self-Welfare vs. Selfishness:

Selfless Self-Welfare: Jain self-welfare is not selfishness. It is selfless (Nishkam) because it has no worldly desires. A seeker of self-welfare desires no material possessions and, in fact, renounces them.
The Nature of Selfishness: Selfishness, conversely, desires others to work for one's material gains. The fundamental difference between selfishness and self-welfare lies in the presence of attachment and aversion in selfishness, whereas self-welfare begins with the transience of attachment and aversion.
Transcendence of Attachment and Aversion: True self-welfare is possible only in the absence of attachment and aversion. The conflict between self-interest and the interest of others exists only as long as attachment and aversion are present. Performing actions for others motivated by attachment (like for fame or future gain) is not true welfare but a form of selfishness.
True Social Welfare: True social welfare, like true self-welfare, emerges from a state of detachment. When attachment is absent, the distinctions between "self" and "other" disappear. In such a state, self-welfare becomes universal welfare, and universal welfare becomes self-welfare. There is no conflict or duality.

Three Levels of Universal Welfare:

The text outlines three levels of universal welfare:

Material Universal Welfare (Dravya Lokahit): This is the physical level of welfare, involving the provision of material necessities like food, clothing, and shelter, and physical service. This includes acts of charity such as providing food, clothing, and medicine. The Jain tradition accepts the philosophy of charity and service.
Spiritual Universal Welfare (Bhava Lokahit): This level of welfare is above the material plane and involves knowledge and mental attitudes. At this stage, the possibility of conflict between self-interest and the welfare of others is minimal. Emotions like friendship, joy, compassion, and equanimity express this level.
Transcendent Universal Welfare (Paramarthik Lokahit): This is the highest level where there is no conflict between self-interest and the welfare of others. It involves guiding others towards a truthful perspective and inspiring them to abandon harmful social conduct.

Contribution of Jain Ethics in Contemporary Social Circumstances:

Jain ethics offers solutions not only to the problems of its own era but also to those of the present day. Human problems remain largely the same across time, with variations stemming from inequality. The text identifies four major contemporary human inequalities:

Social Inequality: Rooted in attachment and aversion, this leads to discrimination based on family, caste, religion, and nation. Jain ethics, through Ahimsa and social equality, aims to eradicate these divisions.
Economic Inequality: Caused by greed and attachment, leading to hoarding and poverty. Jainism advocates for non-possession (Aparigraha) and the limitation of consumption (Parigraha and Upabhog-Paribhog Maryada) as solutions. This aligns with socialist ideals by controlling excessive accumulation and consumption.
Ideological Inequality: Characterized by ideological conflicts and imperialism. Jainism's doctrine of Anekantavada (multi-sidedness) and Anagrah (non-attachment to views) promotes understanding and respect for diverse perspectives, resolving ideological clashes.
Mental Inequality: Caused by internal turmoil, such as anger, pride, deceit, and greed (the four Kashayas). Jain ethics, through the practice of controlling these Kashayas, aims to establish mental equanimity, leading to personal peace and social harmony.

Jain Ethical Principles as Social Mandates:

The text concludes by listing several social mandates derived from Jain ethics:

Recognize the equality of all souls.
Do not infringe upon the rights and happiness of others.
Cultivate friendship with all beings and avoid hatred.
Respect the virtuous and disregard the wicked.
Show compassion and offer service to the distressed.
Do not imprison innocent beings or restrict their freedom.
Do not cause harm or demand excessive labor.
Do not obstruct anyone's livelihood.
Do not break mutual trust or reveal secrets.
Do not spread misinformation or character assassination.
Do not make false declarations for personal gain.
Do not steal or assist thieves.
Do not engage in slander or collect weapons.
Do not cheat in trade or adulterate goods.
Do not violate state laws or evade taxes.
Do not engage in unethical sexual conduct.
Limit your wealth and spend it for the welfare of others.
Limit your business activities and avoid prohibited trades.
Limit your consumption and avoid hoarding.
Do not engage in actions that harm others without benefiting yourself.
Control anger and behave lovingly towards all.
Do not be arrogant; be humble and respectful.
Do not engage in deceitful practices; be honest and authentic.
Act thoughtfully.
Do not be greedy.

The article emphasizes that these ethical rules, when interpreted and presented in a modern context, clearly demonstrate the social relevance of Jainism. The need is to reinterpret and apply these principles to contemporary challenges.