Jaino Ka Samajik Itihas - Book Summary

Here is a comprehensive summary of the provided text from Dr. Vilas A. Sangve's "Jainon ka Samajik Itihas" (Social History of Jains):

Introduction: The Neglected Field of Jain Social History

Dr. Vilas A. Sangve highlights that while Jain social history is crucial, it has been largely overlooked in academic study. Existing scholarship primarily focuses on the political or cultural history of Jains. Political history examines their administrative and military prowess, royal patronage across regions, and contributions to national or state stability and independence movements. Cultural history delves into their significant contributions to language, literature, architecture, archaeology, music, and painting. However, the author laments the lack of attention to the social history of the Jain community, which has consistently preserved and animated Jainism through faithful adherence to its principles of character and conduct. The author argues that a complete understanding of Jain history is impossible without incorporating the social aspects alongside political and cultural achievements.

Jainism: An Important Minority Community

The text positions the Jain community as significant among India's minority religious groups (Christians, Buddhists, Sikhs, Muslims, etc.). Despite having the smallest population among the six major religious groups in India (around 0.6% of the total population as of 1981, with only 60 Jains per 10,000 Indians), Jains are spread across all Indian states, unlike Sikhs who are concentrated in one region. Jains lack a distinct traditional attire or a specific language, identifying them as truly Indian and earning them respect and prestige.

Characteristics of the Jain Community:

Urban Concentration: Jains are predominantly urban dwellers, with a city-to-village population ratio of approximately 60:40. This indicates a high degree of urbanization.
Ancient and Uninterrupted Existence: Jainism is one of India's oldest religions, with its origins traceable to the very beginning of Indian history. This ancient and unbroken lineage is a key characteristic, unlike many other religious minorities.
"100% Indian Character": The text emphasizes that Jains are indigenous to India, with their language, places of worship, mythology, and great figures all originating from the subcontinent. They have no external religious or institutional affiliations outside of India.
Distinct Identity Rooted in Ahimsa: Despite their small numbers, Jains have always maintained a separate existence due to their unique characteristics. As an independent religion, they possess a vast sacred literature, philosophy, and a code of conduct based on the fundamental principle of Ahimsa (non-violence). While other Indian religions value Ahimsa, Jains place the highest importance on adhering to rules derived from it.
Unbroken Continuity: The text marvels at the Jain community's continuous existence over millennia, a rarity in the world. This unbroken continuity is presented as a remarkable achievement, especially when compared to the disappearance of many other ancient religions and sects.

Factors Contributing to Jain Survival ("Atijivita"):

The text identifies several key reasons for the Jain community's remarkable longevity and continuity:

(A) Social Organization: The robust social organization, centered on the laity, is considered the most significant factor. The community is traditionally divided into four categories: male ascetics (Sadhu), female ascetics (Sadhvi), male lay followers (Bhavak), and female lay followers (Shravika). These groups share a strong bond. Crucially, the same vows and religious rules apply to both ascetics and lay followers, though ascetics observe them with greater rigor. Lay followers are responsible for providing for the ascetics' sustenance, making the monastic order dependent on the laity. This reciprocal relationship, with laypeople supporting the ascetics' spiritual purity and ascetics guiding the spiritual lives of the laity, has prevented fundamental changes within the community and shielded it from external influences for two thousand years. This is contrasted with Buddhism, where a less stringent relationship with lay followers led to its decline in India.
(B) Preservation of Immutability: Jains' strong adherence to their core institutions and principles, and their resistance to change, has been another vital factor. Their fundamental tenets remain largely the same as they were two millennia ago. This commitment to immutability is also reflected in their art and architecture, where styles have remained consistent. This steadfast refusal to embrace change has acted as a strong protective shield.
(C) Royal Patronage: Royal support and protection, extended by numerous kings in ancient and medieval India, significantly aided Jain survival. Gujarat and Karnataka were particularly influential regions, with many rulers, ministers, and generals being Jains. Even non-Jain rulers often showed a liberal attitude towards Jainism, with some imposing bans on animal slaughter and restricting certain economic activities (like oil pressing and pottery wheel operation) during the rainy season. Inscriptions from the South indicate instances of non-Jain kings showing religious tolerance and providing endowments for Jain religious practices, such as the Vijayanagar king Bukka Raya I's decree in 1368 CE, which assured protection to Jains from Vaishnavite persecution.
(D) Activities of the Monastic Institution: The diverse activities of renowned Jain saints played a crucial role in the community's survival. These saints impressed the common people with their virtuous qualities and were responsible for the spread of Jainism throughout India. In South India, Jain monastic orders were widespread, diligently propagating Jain moral principles through literature in local languages. Their literary and preaching activities helped strengthen the Jain position in the South even during periods of Hindu resurgence. These saints sometimes engaged in political events, guiding the public, and even inspired kings like the Ganga and Hoysala rulers to establish new kingdoms. Despite these worldly engagements, they maintained their ascetic lifestyle, earning respect and reverence from both the public and rulers. Even Delhi's Muslim rulers respected learned Jain monks.
(E) The Practice of Four Types of Charity ("Char Dan"): To ensure their survival as a minority, Jains relied on the goodwill of others, which they cultivated through universally beneficial activities. They established educational institutions, provided public healthcare, and adhered to the principle of Char Dan (charity in the form of food, shelter, medicine, and knowledge). This practice is believed to have significantly contributed to Jainism's propagation and influence. Jains have actively promoted education, with Jain monks teaching children in the South. The prevalence of the Jain phrase "Om Namah Siddham" preceding the Hindu salutation "Shri Ganeshaya Namah" in South Indian education indicates the profound impact of Jain monks on general education, even after the decline of Jainism in some areas. This tradition of "Char Dan" continues today, with Jains actively participating in national and philanthropic endeavors.
(F) Cordial Relations with Other Religious Communities: Maintaining amicable and close relationships with Hindus and other non-Jains has been another crucial factor. While Jainism was once considered a branch of Buddhism or Hinduism, it is now recognized as an independent and ancient religion, as old as Vedic Hinduism. As three major Indian religions, Jainism, Buddhism, and Hinduism have coexisted and influenced each other, leading to shared beliefs regarding liberation, rebirth, descriptions of heavens and hells, and the concept of divine incarnations. After Buddhism's disappearance from India, Jains and Hindus grew even closer, blurring distinctions in social life. However, the text clarifies that despite shared lifestyles, fundamental differences in religious practices, festivals, and beliefs persist. Jains have also selectively assimilated certain non-Jain elements to adapt to complex circumstances and ensure their survival, a process described as a voluntary acceptance for security. This assimilation was done cautiously to avoid compromising the purity of their religious practices, as advocated by medieval Jain scholars like Somadeva. This acceptance of worldly traditions fostered positive relationships with Hindus and other communities, enabling Jains to persevere through challenging circumstances. The text notes that Jain rulers were always tolerant of non-Jain communities, whereas non-Jain rulers sometimes persecuted Jains.

Areas for Future Research:

The author concludes by emphasizing the need for further research into the Jain community's history and future. Key areas of focus include:

Investigating the factors contributing to Jain survival and identifying those that can ensure their continued existence.
Studying the current relationships between Jains and the majority community in various regions of India to inform future policy.
Analyzing the diverse aspects of Jain social life in Jain-majority areas (South Rajasthan, Western Madhya Pradesh, North Gujarat, South Maharashtra, North Karnataka) to understand their integrated lifestyle and social institutions.
Conducting scientific studies on Jains in major cities (Mumbai, Kolkata, Ahmedabad, Delhi, Indore, Jaipur, Bangalore).
Analyzing the specific contributions of families and individuals who have influenced and enriched the Jain way of life.
Examining the impact of institutions established and managed by Jains in education, health, and social welfare on Indian society.