Manav Sanskruti Ke Vikas Me Shraman Sanskruti Ki Bhoomika - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the role of Shraman culture in the development of human civilization:

The text, "The Role of Shraman Culture in the Development of Human Civilization," authored by Dr. Ravindra Jain, explores the fundamental principles and contributions of Shraman culture, particularly the Jain tradition, to the broader human experience.

I. Introduction to Culture and the Role of Shraman Culture:

Definition of Culture: Culture is defined as the refined, comprehensive, and ever-evolving totality of human emotional, intellectual, and formative achievements. It transcends narrow divisions of religion, land, or caste, emphasizing the interconnectedness of humanity. Culture is the intellectual and emotional core of civilization, and its development requires shedding ego and embracing universal values.
The Concept of Aparigraha (Non-possession): The text links the concept of Aparigraha to socialism, stating that the inability to possess more than what is needed leads to social equality. When individuals hoard resources beyond their requirements, it creates disparity, leading to conflict and violence, dividing society into rich and poor, exploiters and exploited. While socialism aims to address this, its often violent approach is contrasted with Aparigraha's non-violent path to achieving equality.
Shraman Culture's Non-Violent Path: Shraman culture, through Aparigraha, advocates for achieving equality through non-violent means. It emphasizes that true peace emerges from the principle of equality (Samata or Sambahv). Aparigraha is seen as the foundation for establishing an egalitarian society, leading to the resolution of mental, familial, social, national, and international conflicts.

II. Understanding Culture:

Etymology and Meaning: The word "Sanskriti" (culture) originates from the Sanskrit root "kri" (to do) with the prefix "sam" (properly), meaning "properly done" or "refined work." Oxford Dictionary defines culture as the training and refinement of mind, tastes, and manners, the intellectual side of civilization, and familiarization with the best of human knowledge. Apte's Sanskrit Dictionary adds meanings like adorning, refining, purifying, consecrating, cultivating, and making ready.
Distinction Between Culture and Civilization: Dr. Sampurnanand posits that culture is the inner consciousness, the "antahkaran," while civilization is the body that expresses it. Culture is the mold for societal thoughts and the perspective from which life's problems are viewed. True civilization should develop in alignment with culture, but often, human attraction to external achievements leads to civilization's destruction, while culture, being internal, endures.
Interconnectedness of Civilizations: The text highlights the historical exchange and influence between various ancient civilizations (Indus, Iran, Sumer, Babylon, Assyria, Syria, Egypt, Greece, Rome, China, India). It emphasizes that all human civilizations share fundamental similarities and have influenced each other, with the core of culture being internal unity despite external diversity.

III. The Essence and Principles of Shraman Culture:

Historical Roots: While historical records trace Jainism to Parshvanatha (23rd Tirthankara), the Shraman tradition is believed to originate from Rishabhadeva (1st Tirthankara), dating back millions of years. The text acknowledges the historical distinction between Vedic and Shraman (non-Vedic) cultures in India, with Shraman culture encompassing Jain and Buddhist traditions. It also points to the ancient Dravidian civilization as part of the Shraman stream, predating the arrival of Aryans.
Spiritual Primacy: Shraman culture is primarily spiritual, emphasizing the attainment of the pure state of the soul through Ahimsa (non-violence) and Sambahv (equanimity). This path leads to peace and happiness in this world.
Core Principles (Das Lakshani): The fundamental principles of Shraman culture are identified as:
1. Spirituality (Adhyatmikta): The ultimate goal is the pure, unperturbed state of the soul, leading to liberation. External rituals are secondary.
2. Non-violence (Ahimsa): The supreme religion and the foundation of all other vows. It encompasses not causing harm through mind, speech, or action, and extending compassion and protection to all living beings. The text emphasizes the vital need for non-violence in today's conflict-ridden world.
3. Many-sidedness (Anekanta): The understanding that reality has multiple facets and perspectives. This principle fosters tolerance, open-mindedness, and the ability to understand different viewpoints, countering dogmatism and ideological conflict.
4. Non-possession (Aparigraha): As discussed earlier, this principle aims for social equality and personal liberation from material attachments, leading to self-reliance and inner peace.
5. Good Conduct (Sheel): Embracing ethical behavior, particularly through the principles of celibacy (in its broadest sense of sensory control) and chastity.
6. Equanimity (Samata): Treating all beings equally, regardless of their caste, wealth, or status.
7. Principled Steadfastness and Personal Conscience (Siddhantik Dridhta - Nijvivek): Adhering to established principles while also exercising personal conscience and adapting to changing times with wisdom.
8. Theism (Astikta): Belief in the soul and its potential for divinity, and the principles of karma.
9. Karma Theory and Self-determination (Karmasiddhant evam Vastu Swatantrya): Belief in the law of karma, where individuals are responsible for their actions and their consequences. It emphasizes the power of individual effort in shaping destiny.
10. Worldly Life (Lokjeevan): Engaging with the world while maintaining spiritual detachment and ethical conduct.
The Soul (Atma): The soul is described as an eternal, conscious entity, the best among all substances. It is the knower, doer, and experiencer, bound by karma and subject to the cycle of birth and death. Liberation leads to a pure, free, and divine state. The soul is categorized as Bahiratama (outward-focused), Antaratma (inward-focused), and Paramatma (divine).
Ahimsa in Detail: The text elaborates on the multifaceted nature of Ahimsa, defining it negatively as abstaining from causing harm and positively as extending goodwill and compassion. It outlines different types of violence to be avoided, including intentional, productive, opposing, and contemplative violence. The text stresses that Ahimsa is not just a philosophical concept but a practical way of life, including practices like avoiding food prepared at night, vegetarianism, and drinking filtered water.
Anekanta in Detail: Anekanta is explained alongside Syadvada (conditional predication) and Saptabhangi (sevenfold predication). Anekanta recognizes the multiple relative states and relationships inherent in every object. Syadvada allows for presenting one aspect of an object at a time, while Saptabhangi outlines the seven possible ways of describing something from relative standpoints. This philosophy is crucial for fostering mutual understanding and tolerance in resolving ideological conflicts.
Aparigraha in Detail: The text reiterates that Aparigraha is the antidote to greed and possessiveness, which are the root of conflict and war. It contrasts external wealth accumulation with internal detachment, noting that true happiness lies in the development of inner qualities, not material possessions. Aparigraha is seen as a self-motivated principle, unlike socialism, which can be imposed by the state.
Sheel and Samata in Detail: The five great vows (Pancha Mahavratas) initiated by Rishabhadeva include Ahimsa, Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy/good conduct), and Aparigraha. The text emphasizes the broad meaning of Brahmacharya as complete control over senses and abstinence from lustful thoughts and actions, leading to self-realization. Samata (equanimity) is presented as a result of practicing Brahmacharya and treating all beings with fairness and compassion.
Principled Steadfastness and Personal Conscience in Detail: Shraman culture encourages individuals to understand principles thoroughly and adhere to them, but also to exercise their conscience. It advocates for adapting to changing times and making necessary modifications to beliefs with sound judgment, rather than blindly following tradition. The text highlights the example of Lord Mahavir evolving the fourfold vows into five, demonstrating a balance between tradition and progress.
Karma and Theism: Jainism believes in the soul's potential for divinity and follows scriptural principles. It doesn't view God as a creator but emphasizes individual karma as the determinant of one's fate. The law of karma is a fundamental concept, but it's not fatalistic; individuals can mitigate and overcome karma through their efforts and good deeds. "Karma" in Jainism refers to both material karma that adheres to the soul and emotional states (like attachment and aversion) that cause karmic bondage.

IV. Contributions of Jainism to Human Civilization:

The text cites historian Dr. Radhakamal Mukerjee, who states that Jainism's highest contributions to Indian civilization are universal generosity towards all living beings, asceticism, nudity, and fasting, practices embraced by both ascetics and lay followers. The text also references the Tamil classic Tirukkural, which extols Ahimsa as the supreme virtue.

In conclusion, the book emphasizes that Shraman culture, with its core tenets of Ahimsa, Anekanta, Aparigraha, and Samata, has profoundly influenced human civilization by advocating for spiritual development, ethical conduct, social equality, and universal compassion, offering a timeless path towards peace and well-being.