Malav Sanskruti Me Dharmikta Ke Swar

Here's a comprehensive summary of the provided Jain text, "मालव-संस्कृति में धार्मिकता के स्वर" (Rhythms of Religiosity in Malwa Culture) by Shrichand Jain, focusing on the religious aspects within Malwa's culture:

Introduction to Malwa's Sacred Heritage:

The text begins by describing Malwa as a highly sacred region, revered by poets for ages. It highlights Malwa's enduring prosperity, stating it has never suffered from famine or caused harm to anyone. Ancient scriptures praise this land where various religions have flourished, and diverse cultural consciousness has contributed to its inherent religiosity. Malwa boasts a glorious ancient history and continues to possess charming natural beauty. Its boundaries have shifted over time due to various rulers, but these changes have enriched its unique folk culture. The author uses the analogy of the sun's widespread light illuminating the world to describe Malwa's grandeur, which has captivated the world with its riches and spiritual attainments.

Geographical Identity and Ancient Roots:

Citing Dr. Chintamani Upadhyay, the text explains that "Malav" signifies an elevated land, a plateau in the northern lap of the Vindhya mountains. Similar to the word "Malay" (sandalwood mountain), Malav refers to a high land or hilly region. While political changes have altered its borders, scholars generally agree that the region was named Malwa after the arrival of the "Malav" tribe. Evidence of their antiquity includes coins found in Rajasthan dating back to the 2nd century BCE, often inscribed with "Malav Nam Jai" (Victory to the Malav name) or the names of their kings. Panini mentioned the Malavas 500 years before Christ. Historical accounts suggest the Malavas were originally from Punjab and later settled in the Avanti region. According to Rahul Sankrityayan, the word "Malav" derives from "Mall," and during Buddha's time and even earlier, this region was known as Avanti. The Mahabharata mentions the origin of Kechak and his sister Sudeshna from a Malwa princess, and Savitri, daughter of Ashwapati Kaikeya, was a Malavi who received a boon of one hundred sons named Malav.

The Essence of Culture and Jain Culture:

Culture is presented as a symbol of humanity, the primal religion of humanity, the mother of refinement, the eternal voice of nationality, the internal form of progress, the immortal emblem of spirituality, and an integral part of world friendship and universality. It is the spiritual voice of a nation, from which the rhythms of religiosity continuously emanate. The text emphasizes that cultural consciousness, when dimmed, leads to a nation's destruction, making its preservation paramount.

A distinction is drawn between culture and civilization. Culture is the soul, while civilization is the body. Thought, ideology, spirituality, and awakening are indicators of culture, while dress, food habits, and lifestyle fall under civilization. Civilization, being influenced by time and place, changes quickly, whereas culture is considered immutable, though it can undergo gradual transformations over long periods. The Sanskrit word "Sanskriti" (culture) derives from the root "kri" with the prefix "sam," meaning to purify or refine, and is analogous to the English word "culture." In a broad sense, culture encompasses all learned behavior acquired through social tradition, while in a narrow sense, it refers to desirable qualities that refine an individual. The text argues for a distinction between them: civilization refers to inventions and means that simplify life and expand freedom, while culture encompasses thought and artistic creation that directly benefit human personality and enrich life, including the pursuit of "Moksha" (liberation). The loftiest forms of Hindu and Indian culture are reflected in epic poems and Buddhist teachings.

The Dignity and Achievements of Jain Culture:

Jain culture is described as purely spiritual, with worldly advancement being secondary. The ultimate goal of human life is Moksha, and outward ostentation is continuously discouraged for its attainment. Jain culture is characterized by five "petals of a lotus": (1) Ahimsa (non-violence), (2) The unique importance of humanity, (3) Looking inwards, not outwards, (4) Karma theory, and (5) Aparigraha (non-possession). These five principles are summarized in the single word "Vishwa Kalyan" (world welfare) or are inherently present within Ahimsa.

A significant achievement of Jain culture is its opposition to birth-based caste systems, prioritizing karma. It asserts that one becomes a Brahmin by performing Brahminical actions, a Kshatriya by performing Kshatriya actions, and so on. The principle of universal welfare is the foundation of Jain culture. The text cites Kabir's criticism of casteism to support this viewpoint. Jain culture's greatness lies in its emphasis on the welfare of every living being, making it the ancient Shraman culture that prioritizes the well-being of the universe and rejoices in self-upliftment. By emphasizing karma, it has awakened people and provided them with immense strength to face struggles. The human birth is considered the best, and one should strive for self-welfare with faith and dedication, remaining distant from sensual desires, which is the essence of spirituality and the true fulfillment of human life. Jain poets and Acharyas have evaluated the success of their poetry from this perspective.

Rhythms of Religiosity in Malwa:

Malwa is portrayed as a land where culture is pure, religious, noble, fertile, rich in art, and a sanctuary for enlightened saints and a place of spiritual practice. The beauty of emotion, artistic expression, natural splendor, and harmonious coexistence are best nurtured in this land of abundant life amenities. Malwa is thus revered and praised in various literary works.

Malwa has been a melting pot of religions, with Jainism, Buddhism, Vaishnavism, Shakyism, Shaivism, and others flourishing. Dr. Shobha Kanungo, in her research thesis "Cultural History of Ujjaini," provides evidence that numerous religious sects thrived in Malwa under different rulers. This religious propagation was not limited to the populace but also involved rulers and prominent officials who adorned these sects, some even becoming initiated.

Jainism has held a prominent place in Malwa. Jainism has been extensively propagated there, and countless ascetics have sanctified its land. Lord Mahavir visited Malwa, and according to Jain scriptures, many religiously significant events have occurred there. The "Sati Darwaza" is linked to a Jain woman's successful test of chastity. Mainasundari, by devotionally worshipping the Navapad (nine sacred entities), cured her husband Shripal of leprosy. Many such Jain religious beliefs are connected to Malwa. Ujjain, Maksi-Parshwanath, Dharanagari, Mandav-Dashpur, and numerous other Jain pilgrimage sites stand as living symbols of Shraman culture, where virtuous souls achieve spiritual success.

The Nature of Dharma (Religion):

The word "Dharma" originates from the root "dhri," meaning to hold or to practice. However, ancient Vedic literature reveals its usage in various contexts, most commonly related to religious rituals and observances. Dharma is defined as the attainment of "abhyudaya" (prosperity) and "nishreyasa" (liberation). The Mahabharata states, "Ahimsa parmo dharma" (non-violence is the supreme dharma) and "Dayā param dharma" (compassion is the supreme dharma). Jainism also defines dharma through specific characteristics: auspiciousness, non-violence, self-control, and austerity. Those whose minds are constantly engaged in dharma are respected even by deities.

Acharya Kundakunda defines dharma as "Charitram khalu dhammo" (conduct is indeed dharma) and "Dharmmo daya visuddho" (dharma is pure compassion). Acharya Samantabhadra, in his Ratnakaranda Shravakachara, defines dharma as that which destroys karmic bondage and liberates beings from worldly suffering, establishing them in supreme happiness. This implies that real happiness is not worldly pleasure, and liberation from suffering is impossible without eradicating karmic bondage. Therefore, true dharma is that which destroys karmic bondage. Not everything called dharma is true dharma. This is the universally accepted Jain interpretation of the word's etymology and meaning.

Means and Manifestations of Religiosity in Malwa:

The text lists various means through which the rhythms of religiosity are expressed in Malwa:

• Vratotsav and Anushthan: Observances of vows and rituals.
• Dev-Guru-Dharmopasana and Vandana-Archana: Worship and veneration of deities, gurus, and dharma.
• Samayik and Pratikraman: Periods of equanimity and confession/repentance.
• Religious and Cultural Programs on Festivals: Organized events during auspicious days.
• Religious Storytelling and Listening: Recitation and hearing of sacred narratives.
• Anuvrata and Mahavrata Ceremonies (Diksha): Celebrations related to vows and initiation.
• Shastra Adhyayan, Chintan, and Manan: Study, contemplation, and reflection on scriptures.
• Various Pratyakhyans: Undertaking specific renunciations.
• Tapasya and Japa Sadhan: Austerity and meditative practices according to one's capacity.
• Vyasan Parihar Pratigya: Vows to abstain from vices.
• Regular Prayer, Lectures, Listening, and Knowledge Discussions: Ongoing spiritual discourse.

Furthermore, the text highlights the availability of resources for knowledge enhancement in Malwa, such as religious texts, their study and teaching, found in Upaashrayas (Jain monastic dwellings), institutions, and with monks and nuns. Knowledge centers, scripture libraries, and study halls established in the names of Jain saints are permanent centers of spiritual awareness. Folk life is enriched by the vibrant colors of religiosity, with devotional songs sung by devout individuals inspiring self-upliftment. The tradition of religious awakenings (Jagaran) during religious occasions helps to focus the mind, calm the agitated, and organize confused consciousness. Jain devotees in many Malwa worship houses engage in continuous recitation of stotras like Bhaktamar, Kalyan Mandir, Chintamani Parshwanath Stotra, and Mahavir Ashtak. This practice is considered highly beneficial for guiding deluded souls toward the right path.

Beyond religious stories, folk tales, and folk dramas, Jain scriptures also feature illustrative stories that impart religious teachings. These often depict the suffering in hellish realms to motivate individuals to live better lives, illustrating sins like injustice, oppression, deceit, envy, malice, and immoral acts. Religious education through entertainment is also a prevalent method.

Conclusion:

The text concludes by stating that these diverse expressions of religiosity have kept Malwa's cultural consciousness alive for a long time. The history of ancient Malwa proves that this land found its meaning and purpose by embracing the Shraman (Jain) tradition.