Krushi Karm Aur Jain Dharm - Book Summary

Here's a comprehensive summary of the Jain text "Krushi Karm aur Jain Dharm" (Agriculture and Jainism) by Shobhachad Bharilla, drawing from the provided excerpts:

Overall Theme:

The book argues that agriculture is compatible with and even essential for Jainism, especially for householders (Shravaks). It challenges the misconception that agriculture is inherently incompatible with Jain principles, particularly the principle of ahimsa (non-violence). The author emphasizes that a practical and balanced understanding of Jainism, encompassing both spiritual and worldly aspects, is crucial.

Key Arguments and Points:

Religion is for the Welfare of All Life: The text begins by defining religion as the "nectar of life" and a "culture of life," meant for the welfare of all beings. Jainism, being vast and inclusive, does not exclude any creature from its embrace. It asserts that all beings, regardless of their profession or status, have a right to spiritual peace, and their spiritual progress depends on their individual capacity.
Interdependence of Individual and Society: Religion is not solely for personal upliftment; it is deeply intertwined with social structures. A religion that isolates itself from societal needs and practices would be incomplete. The establishment of a Sangh (community) by Lord Mahavir himself highlights this. Therefore, any religious practice must consider its societal implications.
The Body is Essential for Religion: The body, though a vehicle, is the means through which spiritual realization occurs. Sustaining the body is a fundamental necessity, even for the most ascetic monks. Food is the lifeblood of the body (annam vai pranah). Therefore, the act of acquiring food, like agriculture, cannot be inherently irreligious or sinful.
Distinguishing Types of Violence (Himsa):
- Sankalpi Himsa (Intentional Violence): Violence committed with the direct intention to kill, like that of a hunter.
- Aarambhi Himsa (Violence from Activity): Violence that occurs as a byproduct of essential activities for living, such as building a home, raising cattle, or farming, without the direct intent to kill.
- Aarambhi Himsa is further divided into:
  - Nirarthak Aarambhi Himsa (Meaningless Violence from Activity): Violence committed without any purpose or justification.
  - Sarthak Aarambhi Himsa (Meaningful Violence from Activity): Violence committed for a specific, necessary purpose.
Shravak's Vow of Ahimsa: A Shravak (householder) is a renunciate of sankalpi himsa and nirarthak aarambhi himsa. They are not strictly forbidden from sarthak aarambhi himsa. If a Shravak were to renounce even sarthak aarambhi himsa, the distinction between a monk's and a householder's non-violence would disappear. The scripture Upasakadashang Sutra mentions Lord Mahavir permitting the ideal Shravak Anand to manage fields cultivable by five hundred plows.
Agriculture falls under Sarthak Aarambhi Himsa: The violence incurred in agriculture is primarily aarambhi (from activity), not sankalpi (intentional). A farmer's intention is to cultivate, not to kill. The author provides an example: a farmer who incurs violence from farming for a small monetary gain would not be willing to kill a single insect for a much larger sum, because killing an insect is sankalpi himsa, whereas farming violence is aarambhi.
Addressing "Maharambh" (Great Activity): Some consider agriculture to be maharambh (great activity) and therefore objectionable. However, the author, citing the views of Acharya Jawahar Lalji, argues that "greatness" in terms of violence is not solely determined by outward appearance. Jua (gambling) might appear as alpāraṃbh (little activity) but is far more detrimental to society and individual character, fostering vices like lying and greed. Agriculture, conversely, is essential for the world's sustenance. The comparison between agriculture and gambling highlights that the nature and consequences of an activity are more important than its sheer scale.
The Illusion of "Buying Purity": The argument that one can avoid the violence of agriculture by buying grains from the market is fallacious. This is likened to choosing prostitution over marriage to avoid the "entanglements" of family life – a flawed religious interpretation. True ethical evaluation considers the overall societal impact and the larger purpose.
Agriculture as a Foundational Occupation: The book asserts that agriculture is the mool aajivika (root livelihood) upon which many other professions depend (textiles, food industries, etc.). Farmers are the true "givers of life."
Proportion and Context in Ahimsa: Jainism's emphasis on ahimsa is not absolute in the sense of paralyzing all activity. The strictness of ahimsa is understood differently for monks and householders. Even the practice of pratiimas (stages of vows for Shravaks) indicates that abandoning agriculture is only a later stage (prārambhatyāgāpratimā).
Fodikarman (Soil-breaking Work) as an Atyachar (Transgression): The text clarifies that fodikarman, listed as an atyachar of the vow of bhogopabhogapariman (limitation of enjoyment and consumption), does not mean agriculture itself. It refers to large-scale, irresponsible soil-breaking activities without proper care, leading to significant, avoidable violence. The permission for Shravak Anand to manage fields cultivated by five hundred plows reinforces this.
Sankalpa vs. Arambha in Karmadan: The author explains that karmadan (types of sinful occupations) refers to professions that are inherently rooted in intentional sin or taken up with a primary focus on profit without regard for ethical implications. Agriculture, when undertaken for livelihood and with necessary precautions, is not considered a karmadan. The example of angarkarma (charcoal making) illustrates this: making charcoal for personal use is not a karmadan, but trading in charcoal as a profession is.
Historical Context of Jainism: The book delves into the historical origins of Jainism, suggesting it arose as a reaction against the excessive violence and rituals of Vedic practices. The emphasis on ahimsa in Jainism is thus a core principle.
The Nature of True Violence: The author argues that true violence lies in the intention and the passions (pramatta yoga). Unintentional violence, arising from necessary activities performed with mindful intention, is not as blameworthy as violence driven by anger, greed, or malice. This is supported by philosophical interpretations from scriptures like Tattvartha Sutra.
Ahimsa as Tolerance and Inner Purity: The broader concept of Jain ahimsa includes mental non-violence and tolerance (syadvada). True ahimsa is not just external abstention from killing but also the cultivation of universal love, compassion, and a desire for the well-being of all.
Critique of Modern Misinterpretations: The book expresses concern that some religious leaders misunderstand Jainism by imposing monastic rules on householders, leading to a disconnect between practical dharma and spiritual guidance. This can lead individuals to fall into undesirable practices.
Agriculture as a Virtue: The text presents agriculture as a virtuous activity, particularly for householders, essential for societal sustenance and national prosperity. It directly contrasts its role with parasitic professions like usury, which are seen as detrimental.

Conclusion:

"Krushi Karm aur Jain Dharm" strongly advocates for agriculture as a valid and even virtuous profession within the framework of Jainism for householders. It clarifies that the ahimsa vow does not necessitate renouncing all forms of life-sustaining activities. The key lies in mindful intention, proportion, and societal welfare, aligning with the core principles of Jain ethics. The book encourages a re-evaluation of traditional interpretations to make Jain dharma relevant and practical for modern life.