Mahavir Dwara Pracharit Adhyatmik Ganrajya Aur Uski Parampar - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mahavir dwara Pracharit Adhyatmik Ganrajya aur uski Parampar" by Badriprasad Pancholi, focusing on the spiritual republic and its tradition as propagated by Mahavir:

The book posits that modern civilization hails republics based on liberty, equality, and fraternity as the most developed and welfare-oriented systems. It argues that such systems were not new to India but were tested and established in ancient times, particularly during the era of Vardhamana Mahavir and Lord Buddha. Jain and Buddhist literature provides ample information about the numerous republics that existed then, with mentions in texts like Avadanasataka and Acharangasutra detailing both king-ruled and kingless (republican) states. The author highlights that Panini's Ashtadhyayi also offers significant insights into republican governance, and the Mahabharata extensively describes the internal discord that led to the downfall of these republics. The study of these references across Indian literature reveals a robust and developed tradition of republics, a significant contribution of Mahavir Swami and Mahatma Buddha.

Roots in Vedic Literature:

The author traces the origins of republican life back to the ancient Vedic texts of the Aryan race. The Rigveda uses terms like "gana," "ganapati," and "janarajya," indicating collective governance. The "Samanasya Sukta" hints at the development of independent co-existence as a basis for universal order, while the "Swarajya Sukta" provides comprehensive information on democratic systems. The etymology of "Rahugana Gautama," the seer of the Swarajya Sukta, is analyzed, suggesting that a collective of renunciates and givers (Rahugana) is capable of building self-rule. The author also notes that the Yajurveda emphasizes the importance of vigilant and ideal citizens and calls democracy "enemy-destroyer." The Atharvaveda mentions the limitations during the selection and coronation of rulers and refers to spiritual powers of the state as "Brahmagavi" and "Brahmamaya," imbued by the collective sentiments of the people. The "Prithivi Sukta" identifies truth, righteousness (Rita), initiation, austerity, divine knowledge, sacrifice, and greatness as foundational elements of the nation. The author acknowledges that while a detailed description of the Vedic state system is beyond the scope, the ideal of republicanism originated from the Vedas.

Two Types of Vedic Ganas:

The Rigveda describes two types of ganas: the Rbhugana and the Marutgana.

Rbhugana (Educational Republics): The Rbhus, sons of Sudhava, represent these. The author explains that the Rbhus were initially humans who attained divinity by adhering to "Rita" (righteousness/cosmic order). Their discipline was the pursuit of Rita. The concept of "Rita Sadhana" is linked to the ideal of human divinity. In the context of education, "Vaj" (the swift one) is associated with the student, "Vajpeya" with the ritual of drinking Soma for knowledge, and a graduate is called "Vajpeyi." "Vibhu" is the guru, and "Rikhu" is one who has attained "Rikhutva" (divinity). The author connects this to the concept of a student becoming knowledgeable and brilliant. Collectively, Vaj, Vibhu, and Rkbu form a gana. The Rbhus' creation of the "Sarvadugha Go" (all-giving cow) and multiplication of a single vessel into four are mentioned as examples of their capabilities, which served as inspiration for "Sarasvata Ganarajyas" (educational republics). The author cites the example of the Katha tribe's gana, initially an agricultural and cattle-rearing union, which transformed into an armament-holding union during wartime against Alexander. Its origin as a Sarasvata gana, where the Kathaka Samhita of the Yajurveda was recited, is also mentioned. The continuity of this intellectual tradition is evident in the Kathaka Samhita and Kathopanishad. The tradition of the sages of Naimisharanya, who preserved the vast Puranic literature of Badarayana Vyasa, is also presented as an example of such ganas. The preservation of ancient Indian literature is attributed to such ganas. The "Sangam" tradition in the South, which fostered Tamil literature, is also considered a type of Sarasvata gana. These educational institutions demonstrated the essential elements of a state: sovereignty (Prabhusatta) and collective civic sense and system (Sambhutva and Tantra), making them true republics.
Marutgana (Military Ganas): The Maruts, described as 46 in number and sons of Rudra, are discussed extensively. Their immense prosperity is indicated by epithets like "Prishnimatarah" (mother Prishni) and "Gomataraḥ" (mother of cows). They are brothers without seniority, sharing similar thoughts and upbringing. Their common lineage and abode are emphasized. They are described as having noble wives, being brilliant, self-luminous, traveling in chariots, possessing immense strength, and being playful like children. Their other epithet is "Sindhumatarah" (mother Sindhu), indicating their connection to the land irrigated by the Indus. The Maruts' function is compared to that of Indra, Agni, and Varuna. Their songs break mountains and enhance Indra's power against enemies. While there are instances of conflict between Indra and the Maruts, Indra is considered supreme, and the Marutgana is like his sons.

Key Principles of the Marutgana and their implications for Republics:

From the description of the Marutgana, the author draws several conclusions applicable to republican unity:

Unity through common lineage and relationships: Shared lineage, paternal connections, etc., maintain unity within a gana.
Prosperity as a unifying factor: Wealth and prosperity, along with equal distribution of resources and reverence for cattle wealth, are other reasons for unity.
Love for the motherland: Love for the motherland fosters unity, as the Maruts are described as children of the land irrigated by the Sindhu.
Equality among leaders and members: There is no distinction between gana leaders and members; they have shared thoughts and equal opportunities for the development of their progeny.
Noble and cooperative wives: The wives of gana members are noble and co-workers. Proper arrangements for recreation and festivals also contribute to unity.
Gana autonomy even with a king: Ganas could retain their sovereignty even in the presence of a king, multiplying the king's power through their strength and unity. Chanakya considered "Sanghalabha" (gain through association) the greatest gain for a king.
Potential conflict between kings and ganas: While conflict could arise, ganas are like the king's sons, and the king should not try to destroy them.

The author notes that these principles fueled the development of ganas in India. Republics and monarchies coexisted until the Mahabharata War. The Andhaka and Vrishni ganas maintained their independence within Ugrasena's kingdom. Dharma was paramount, to which both kings and ganas were accountable. This meant neither the king was absolute nor the republics entirely without checks. Kings were so accountable to Dharma and the people that they could be considered the most dependent individuals. Similarly, republics were so independent that their freedom itself acted as a restraint.

Post-Mahabharata Era and the Rise of Republics:

The period following the Mahabharata War saw the acceptance of "Sanghashakti" (power of association) as paramount. The author views the last 5,000 years of India's Kali Yuga history as a narrative of the rise, fall, and resurgence of collective power. The devastation of prominent royal families in the Mahabharata War also contributed to the inclination towards republican life. Before this, republics had all the formal rights of a state, but after the war, these institutions developed as substitutes for the state. Their well-being and strength were evident in the fact that no foreign invader dared to attack India from the time of Kalayavana until Alexander.

Jain and Buddhist Republics:

Jain and Buddhist literature provides detailed information about some ancient republics, while other Indian literature is largely silent, mentioning names only occasionally. Patanjali, in his Mahabhashya, hints at a significant victory by the Kshudrakas, possibly achieved by the joint forces of the Kshudrakas and Malavas against Alexander. The text lists numerous ancient republics of North India, including Aratta (Vahika), Kshudrak, Malav, Vadhana, Ahir, Apariti (Afridi), Charmakhandik (Samarkand), Kath, Gandhar, Sindhu, Sauvira, Brahmin-Rajya, Madra, Tushar, Dard, Pakth, Harahan, Shak, Kekaya, Dashamanik (Dashanami), Kamboj, Dasherak, Uluta, Tomar, Hansamarg, Shivi, Vasati, Ursa, Ambashtha, Yaudheya, Malla, Shakyas, Lichchavis, etc. Many of these republics were powerful during the time of Mahavir and Buddha, though generally, this was a period of decline for republics as monarchies gained strength.

The Vajji Sangh and its Characteristics:

Terrified by the Magadha kingdom, several neighboring republics formed the Vajji Sangh, with Vaishali as its capital. The Sangh's strength is evident in kings seeking marital alliances with its various constituent republics. The author mentions that King Udayan of Vatsa was called Videhaputra, Bimbisara's queen Vasavi was a princess of Videha, and Shakya Shuddhodana's wives Maya and Mahamaya were Lichchavis. Kosala king Prasenjit's wife was a Shakya kanya. Mahatma Buddha greatly praised the Lichchavis for their character, mutual respect, brotherhood, modesty, strength, adherence to dharma, absence of luxury, and diligence. However, not all republics were like this; some harbored vices such as arrogance, feelings of superiority, luxury, laziness, and immorality among their members, leading to their gradual demise.

Mahavir and the Spiritual Republic:

Both Mahatma Buddha and Mahavir Swami initiated moral movements for the betterment of humanity, for which republican life was considered ideal. Both condemned the vices of the republics and laid the foundation for a spiritual republic tradition by establishing their own Sanghas. The author emphasizes that Buddha and Mahavir's contribution as propagators of this spiritual republic tradition was fundamental and epoch-making.

Vardhamana Mahavir, a Kshatriya of the Kashyapa gotra and Jnatrika clan (prominent among the eight clans of the Vajji Sangh), whose mother was from the Lichchavi lineage, likely gained knowledge of the Sangh tradition from his family. After rigorous penance, upon attaining Arhatship, he enlightened his followers in the form of a "Sangha." He was known as "Sanghi," "Gani," and "Ganacharya" even during Buddha's time. While there might have been initial opposition to such religious Sanghas, as suggested by the Dhammapada, Mahavir's organized spiritual republic was a response to the societal conditions.

The Vedic Basis of Labor and its Transformation:

The Vedic society was founded on "Shrama-Yajna" (labor as sacrifice), institutionalized as the Ashram system. Labor was considered the means to attain divinity, immortality, and the position of Indra. Without it, even gods did not provide assistance. Labor was ranked alongside spiritual virtues like Rita, Satya, and Tapas, and worldly powers like state, religion, and action. With the decline of the Ashram system, "Shramanavada" (asceticism/renunciation) emerged to re-establish labor in life. Practical labor aids in the development of humanism. This practical labor discipline is called the path of "Tapas" (austerity) in Jain texts. This labor discipline, when awakened in the subtle body, becomes the means to liberation.

Mahavir's Fourfold Sangha and the Concept of "Shama":

Lord Mahavir established a fourfold Sangha: monks (Muni), nuns (Aryika), laymen followers (Shravaka), and laywomen followers (Shravika). The latter two were householders who were devoted to the prestige of labor in practical life. The first two were those who embraced a life of detachment (Vitragajeevan) and practiced the practical aspect of labor as "Shama" (tranquility/peace). Buddha's goal was also to establish labor's essence in "Shama." Those who lived by differentiating labor from Shama were considered by Mahavir as "Mithyadrushti Anaryashraman" (ascetics with false views).

The Vision of Unity and National Defense:

Mahavir and Buddha's perspective on labor was far-sighted in the context of their time. Republican systems were declining in India, while vast empires were emerging in Persia. Imperialistic ambitions could engulf all of India at any moment. Without central power, the fragmented republics, weakened by internal discord, luxury, and laziness, could not defend themselves. Therefore, Brahmins, concerned about societal welfare, attempted to centralize fragmented powers through monarchy. On the other hand, the Shramanas (laborers) considered labor the basis of the system and did not abandon their devotion to the republic. Brahmins, proclaiming "Somo Asmakam Brahmananam Raja" (Soma is our king), remained independent and provided a system of kingship only for the "Vish" (common people). Those seeking absolute freedom saw self-interest in this, widening the gap between the followers of both ideologies. This eternal conflict between Shramanas and Brahmins could invite foreign invaders. Indeed, the Persian Empire's border reached the Indus. Both Buddha and Mahavir attempted to resolve this conflict, considering Shramanahood and Brahmanhood as one. Mahavir stated that those who are disciplined, worthy of liberation, and have renounced worldly attachments could be called Brahmins, Shramanas, monks, or Nirgranthas. This new perspective on labor in the social sphere was also crucial for national defense.

Reforming Vedic Rituals and the Spiritual Republic's Structure:

Vedic symbolic sacrifices had become mere ritualistic activities with negligible social utility. Mahavir proposed a new form of sacrifice and life philosophy, organizing his followers with this vision. He stated: "Tapas is fire, the soul is the place of light (altar), yoga is the yoke, the body is dry cow dung (kārisanga), action is fuel, and the practice of restraint is the peace chant. I perform such oblations. This oblation is praised by the Rishis." He emphasized that all forms of labor hold equal importance, thus rejecting the prevalent caste-based hierarchy. He declared: "The body is not to be worshipped, nor are lineage and birth worthy of worship." Mahavir's Sangha, based on mutual equality, was rooted in the republican tradition. The structure and functioning of Buddhist Sangha meetings, including decision-making and consensus, were mirrored in Jain Sangha assemblies through "Jnapti," "Anushravana," and "Dharana." While Buddhist Sanghas were restricted to senior monks and nuns, Jain Sanghas included lay couples in addition to monks and nuns, making them more inclusive and perhaps the reason for their survival even after the decline of Buddhist Sanghas in India.

Mahavir's Objectives and the Spread of Jainism:

Mahavir's establishment of the Sangha had two primary objectives:

To present the model of a spiritual republic based on the prestige of labor to contemporary republics.
To promote a humanitarian outlook by bridging the Shramana-Brahmin divide and inspiring the culmination of labor in "Shama."

Jain followers considered the Sangha a playground of virtues, a source of inspiration, and a destroyer of sins, indicating its significant importance in Jain society, comparable to that in Buddhist society. While ancient Indian republics were based on regional advantages, Mahavir's spiritual republic had the potential to unite not only all of India but all of humanity. Therefore, it was an epoch-making endeavor in his time. Contemporary republics adopted Mahavir's ideology of the spiritual republic. It became the state religion for the Lichchavis. Chetak, Mahavir's maternal uncle and a highly influential Lichchavi, married his daughter Chellana to Bimbisara. Other royal marriages further propagated Jainism. Mahavir's significant influence is evident from the fact that upon his Nirvana, 18 republics of Kashi and Kosala, along with 6 Mallak leaders and 6 Lichchavis, jointly celebrated a festival of lights. His Nirvana in the palace of Mallaraja Shastipal also indicates his influence on the Mallavas.

The Role of Ganadharas and the Evolution of the Jain Sangha:

During his lifetime, Mahavir appointed 11 principal disciples as Ganadharas to popularize the Jain faith. These were the supreme interpreters of Jain doctrine, who disseminated its teachings to six Ganas. The compilation of the teachings of these 11 Ganadharas and Mahavir Swami is called "Siddhanta." After Mahavir's Nirvana, Sudharma became the head of the Jain Sangha, followed by Jambu Swami. Three more heads followed. For about 150 years, there were no significant events in the Jain Sangha. During the time of the last Nandas, Sambhutivijay and Bhadrabahu were prominent figures who compiled Jain principles.

The initial success of the Jain Sangha was due to the republican spirit prevalent in contemporary republics and the noble and magnanimous personalities of Jain Acharyas. The moral basis of the republican system became increasingly appealing. Over time, the scope of the Jain Sangha expanded, but the number of service-oriented, magnanimous Acharyas diminished. Due to internal divisions in the Sangha, competition among different sects increased, and propagation work declined. The republics eventually vanished.

The Decline of the Jain Sangha and its Reasons:

During the Maurya and Gupta eras, the success of monarchies led to a decline in public faith in republics. For the followers of the Jain Sangha, the ultimate objective became secondary. The Jain Sangha was unwilling to cooperate with the Brahmanical tradition, which, though evolving with a similar humanitarian outlook, had diverged from the original spirit. Despite liberal thinkers like Hemachandra seeing unity in Arhat, Shiva, Buddha, Brahma, and Vishnu, and scholars like Jinaprabhasuri writing commentaries on the "Gayatri Rahasya" and Vedic mantras being adopted for the worship of Adinath, and Saraswati being worshipped as Shruta Devi, mutual competition turned into animosity. Previously, anyone could enter a Jain temple as a devotee, but now proponents of Brahmanism began to propagate slogans like "N gachchet Jainamandiram" (One should not go to a Jain temple). These factors contributed to the decline of the Jain Sangha.

Modern Jainism and its Legacy:

Even in the modern era, the Jain Sangha is divided. Jain scholars now take pride in calling themselves "non-Hindus." In the last census, Jains were listed separately from Hindus. Mahavir's path of austerity and his "Arya Marga" are being argued to be remnants of "Anarya" traditions. Mahavir condemned those who strayed from the Arya philosophy and considered Shramanas, Brahmins, monks, and Nirgranthas to be the same. He described his path as elucidated by noble Aryas of the past. However, the author questions when scholars will recognize the divisive policy that breeds mutual bitterness.

The tradition propagated by Mahavir is not merely that it "flourished and then declined." Adi Shankaracharya, inspired by this tradition, further advanced the idea of a spiritual republic by envisioning India as a single entity. He organized India religiously by establishing four monasteries in its four corners, eradicating superficial beliefs. Shankaracharya's efforts were instrumental in preserving India's cultural glory in some form even during a millennium of foreign rule. The author attributes the inspiration of heroes who were walled alive or beheaded before their beards grew to Shankaracharya's religious tradition, and indirectly, this credit also goes to Mahavir Swami. The independent Indian Republic will continue to draw inspiration from Mahavir's spiritual tradition.