Majernamu

Here's a comprehensive summary of the Jain text "Majernamu" by Gyansundar:

Book Title: Majernamu Author: Muni Gyansundar Publisher: Ratna Prabhakar Gyan Pushpmala

Overall Theme:

"Majernamu" is a critical and impassioned work by Muni Gyansundar that addresses the perceived decline and corruption within the Jain religious order and society. The author expresses deep concern over the departure from the core principles and practices of Jainism, lamenting the rise of hypocrisy, self-interest, and deviation from the teachings of Lord Mahavir and other Tirthankaras. The book is presented as a heartfelt plea and a detailed exposé of various issues plaguing the community.

Key Concerns and Criticisms Raised by the Author:

The author employs a unique literary device by framing his concerns as a series of requests or petitions addressed to Lord Simandhar Swami, one of the currently living Tirthankaras in the Mahavideh Kshetra. These petitions are structured as a "Kagal" (letter), "Hundi" (a financial bill of exchange), "Peth" (a deposit or initial offering), "Parpeth" (a further offering or reminder), and finally "Majernamu" (a more comprehensive and critical statement). Through these, he highlights the following issues:

• Deviation from True Jain Principles: The core of the author's criticism is that the current practices and beliefs have strayed far from the original path laid out by the Tirthankaras. He contrasts the "pure Jain style" (punyanubandhi) with present-day "boundless conduct" (anantanubandhini).
• Hypocrisy and Self-Interest: Many individuals in positions of religious authority are accused of hypocrisy, prioritizing personal gain, fame, and comfort over genuine spiritual practice and the welfare of the community. They are depicted as being driven by greed, attachment to possessions, and a desire for status.
• Corruption within the Monastic Order:
  • "Munim-gumastas" (Monks as Agents/Managers): The author criticizes monks who act more like business managers or accountants, focusing on worldly affairs and financial dealings rather than spiritual development.
  • "Chaityavasi" (Monks Residing in Temples/Monasteries): This group is particularly criticized for their deviation from ascetic ideals, engaging in worldly activities, accumulating possessions, and sometimes even engaging in inappropriate interactions with the laity.
  • "Passattha" (Those with False Views/Practices): This term is used broadly to criticize those who deviate from or misinterpret the scriptures, leading to confusion and adherence to incorrect practices.
  • "Dhunt" (Deceivers/Tricksters): The author identifies individuals who exploit religion for personal gain, often through deceptive means.
• Misuse of Religious Funds and Institutions:
  • "Devdravya" (Temple Property): The author expresses concern over the misuse and mismanagement of funds designated for religious purposes, with suggestions of personal enrichment.
  • "Teerth Trust/Banking": The practice of managing temple funds like businesses, including keeping accounts and earning interest, is questioned.
  • "Upaashraya" (Monastic Residences): Concerns are raised about the lavishness and improper use of monastic residences, including the accumulation of possessions.
• Introduction of Unscriptural Practices: The author lists numerous practices that he believes are not found in the original scriptures (Agamas) but have been introduced later due to "gachha" (sectarian) influences or personal interpretations. These include:
  • Certain rituals and ceremonies.
  • Specific ways of observing festivals or periods like Chaturmas.
  • Practices related to the use of the "muh-patti" (mouth cloth).
  • Various initiation rituals ("jog-vidhi," "upadhan vidhi").
  • Idol consecration ceremonies ("pratishtha").
  • Practices related to offerings and temple management.
• Internal Discord and Sectarianism: The author laments the deep divisions and disputes among different Jain sects ("gachha-bhed") and the constant quarrels, which he believes weaken the community.
• Deception and Misleading the Public: The author states that many "clever" individuals mislead the general public, often presenting false knowledge or practices as genuine, causing people to regret their choices later.
• The Need for Reform and Revival: The book is essentially a call for reform and a revival of the true spirit of Jainism. The author believes that the resurgence of Jainism can only come from true monks who adhere to the scriptures and possess genuine renunciation.
• Distinguishing True Gems from Imitations: The author uses the analogy of gems and glass to emphasize the need to differentiate between genuine spiritual practitioners and those who are merely in it for show or personal benefit. He states that outward appearances, speech, and behavior can often reveal the true nature of a person, exposing the imposters.
• Response to Criticism: The author acknowledges that his strong criticisms might draw counter-arguments or "indisposed" writings from those he criticizes. He addresses these by stating that his intention is not to defame but to uphold the truth and the scriptural principles. He asserts that his writings are based on scriptural evidence and are aimed at the welfare of the Jain community.
• Call for Action: The author suggests the establishment of various organizations and bodies to facilitate reform, such as a Jain Mahasabha, a Jain University, a reconciliation committee, and a Jain community welfare fund.

Structure and Content:

The book is meticulously organized, with an index (Anukramanika) detailing the various subjects covered. The author references a vast number of Jain scriptures (Agamas) to support his arguments, with a significant portion of the text dedicated to quoting relevant verses and explaining their significance. The Majernamu itself is divided into various chapters or "Dhal" (sections), each addressing a specific aspect of Jain practice and doctrine, often contrasting the ideal with the perceived reality.

Target Audience and Tone:

The book is addressed to "Shasanpremi ane Veerputro!" (Lovers of the Jain faith and brave sons!). The tone is earnest, concerned, and at times, critical and accusatory, but always framed within a desire for the purification and revival of Jainism.

Conclusion:

"Majernamu" is a powerful and comprehensive critique of the state of Jainism as observed by Muni Gyansundar. It serves as a stark warning against spiritual complacency and a fervent appeal to return to the authentic path of the Tirthankaras, emphasizing the importance of genuine renunciation, scriptural adherence, and ethical conduct for the salvation of the soul and the community. The author's detailed referencing of scriptures underscores his commitment to upholding the core tenets of Jainism.