Kya Jain Sampradayo Ka Ekikaran Sambhav Hai

Here's a comprehensive summary of the Jain text "Kya Jain Sampradayo ka Ekikaran Sambhav hai" (Is the Unification of Jain Sects Possible?) by Jawaharlal Munot:

The article, written by Jawaharlal Munot, a prominent leader in the Jain community, addresses the question of whether the unification of Jain sects is possible.

The Prevalence of Sects in Religions:

Munot begins by acknowledging that the very title of his article suggests a need for unification, implying the existence of sects might be problematic. However, he quickly contextualizes this by observing that all major religions, in time, develop sects, and this is not typically a cause for significant concern among their followers. He cites examples:

• Buddhism: While Hinayana and Mahayana are major divisions, there are countless sub-sects within them.
• Christianity: Roman Catholics and Protestants have a history of religious intolerance, and numerous other denominations exist.
• Islam: The Shia and Sunni sects are well-known.
• Hinduism: It's described as a vast banyan tree with innumerable sects and branches.

The Jain Context:

Given this universal phenomenon, Munot questions what necessitates the unification of Jainism's four main sects: Digambar, Shvetambar (Mula Purva), Sthanakvasi, and Terapanthi. He states he will not delve into the historical or scriptural reasons for the formation of these sects. He explains his neutrality: no sect typically views its own origin and development historically; each considers its path the sole correct one, often viewing other interpretations as misguided or distortions of the faith. He warns that delving into the deep, scientific explanations of these divisions could easily lead to arguments and mutual recrimination, which is contrary to the Jain principle of Anekantavada (many-sidedness).

The Nature of Religious Interpretation:

Munot posits that religious founders, endowed with divine power, extraordinary intellect, and immense influence, dedicate their teachings and actions to the ultimate well-being of humanity. While their most sincere disciples might grasp their words and deeds perfectly, it's nearly impossible for subsequent interpreters to convey that same purity of meaning to the general populace. Since these interpreters are not the original founders, different interpretations inevitably arise, leading to the formation of sects.

The Meaning and Possibility of Unification:

If this is the case, then under what conditions can unification occur? Munot clarifies that unification cannot mean assimilation or annihilation. The unique circumstances under which each sect was born cannot simply disappear. Any attempt at forced assimilation by an exceptional individual might even lead to the creation of a new sect. He argues that no sect is willing to alter its core interpretations or religious practices, nor will they abandon their propagated ways. Therefore, the idea of unification, in this context, might seem like a paradox.

The Emphasis on Ending Sub-Sects:

Perhaps this is why social reformers and scholars have focused on ending sub-sectarianism rather than unifying the major sects. Munot, identifying as a Sthanakvasi, notes the proliferation of smaller sects within his own community, each claiming exclusivity. He suggests that unifying the sub-sects within a particular major sect might be achievable, leading to broader acceptance of a single, dominant interpretation within that larger group. He believes this situation is mirrored in other Jain sects.

The Role of Monks and the Challenge of Sub-Sectarianism:

Munot identifies the Shramans (monks and nuns) as the core of the Sthanakvasi community and the key figures in addressing sub-sectarianism. However, he notes that the Shramans themselves are not easily unified. The multitude of sub-sects is often rooted in differences in their teachings, practices, and personal conduct. He acknowledges the difficulty for these ascetics in accepting and adhering to the discipline of the wider religious order (Shri Sangh), though he stresses the Jain principle of disciplined monastic orders for the welfare of the world, where self-realization becomes synonymous with universal welfare.

A Past Attempt at Unity:

Munot recounts a significant attempt within the Sthanakvasi community over twenty years ago to form a unified sect. An agreement was reached at the Sadri convention of the Shraman Sangh, raising hopes for eventual complete unification. However, he notes that this period of Shraman unity was short-lived. Various sub-sects soon re-established themselves for different reasons, shattering the dream of unity. He acknowledges that Acharya Shri Anandarishi Ji Maharaj, the personality for whom this felicitation volume is being written, has, with his considerable talent, kept the threads of this unity intact. Yet, he questions if this can be called a successful experiment in unification.

The Role of the Younger Generation and Lay Disciples (Shravaks/Shravikas):

Munot believes that unifying the major Jain sects is not practically possible in the near future. However, he strongly advocates for harmony, collective functioning, cooperation, and joint development. He reiterates his belief that unifying and eventually merging the sub-sects within the four major sects is both possible and necessary.

Crucially, Munot argues that the role of lay disciples (Shravaks/Shravikas) will be increasingly decisive and influential in this endeavor. He regrets that spontaneous unification among the monks is not visible and likely to remain short-lived and difficult to sustain. He then shifts the focus to the laity:

• The New Generation: He points out that the younger generation's adherence to Jainism is often inherited. True devotion and practice, however, are not always inherited. There's no guarantee that children of a specific sect will remain unquestioningly devoted to that sect. This would be an injustice to the younger generation and an oversight of their potential.
• Engaging the Youth: For the new generation to feel a strong connection to their faith and sect, it must be a confluence of logic, intellect, and emotion. Blind adherence and family tradition cannot be the sole deciding factors. The collective strength of the new generation of Sthanakvasi lay disciples can naturally lead to the end of sub-sectarianism.
• Empowering the Laity: The primary task, according to Munot, is to prepare the ground for young men and women to embrace their sect as a form of unification, fostering true faith in Jainism and a correct understanding of their sect with an Anekantavadi perspective. He is optimistic because, in practice, the power of the laity has not yet been fully utilized for sub-sect unification.
• Laity-Led Unification: If the monks are not ready or are currently unable to achieve monastic unity, he urges the laity not to worry. Modern lay disciples can unite and create conditions that will ultimately lead to sectarian unification and the re-establishment of fundamental unity among the monastic orders.
• A Tribute to Anandarishi Ji: He suggests that the best tribute to Acharya Anandarishi Ji on his 75th birthday would be for the entire Sthanakvasi lay community to unite socially and demonstrate their power of unification.
• Practical Steps for Laity Unity: Munot expresses confidence in the practicality and worldly understanding of Sthanakvasi lay disciples. He believes it is relatively easy for them to grasp the profound importance of sect-wide unity in the current era. This understanding will pave the way for unification. He notes that while monastic unity has fragmented, lay unity has not been as severely affected. He advocates for organizations like the All India Shvetambar Sthanakvasi Conference to provide proper representation to all sub-sects and to spearhead efforts that promote lay unity.
• Strengthening Lay Organizations: He believes that through their efforts, lay organizations will not only become stronger but also more dynamic and life-giving. If any sub-sect has separated, the laity should work to eliminate the reasons for that separation.
• The Ultimate Goal: The ultimate goal is the unification of the entire Sthanakvasi society and sect, with lay unity being the crucial first step. Once lay unity is established, he is confident that the next step will be monastic unity. In essence, practical lay unification means strengthening the Indian organization of Sthanakvasi lay disciples.
• A Call to Action: Munot concludes with an appeal to the dispersed lay disciples of India to come forward and strengthen the Sthanakvasi lay organizations in the great endeavor of sectarian unification.