Niti Ke Manavatavadi Siddhant Aur Jain Achar Darshan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Niti ke Manavatavadi Siddhant aur Jain Achar Darshan" (Humanitarian Principles of Ethics and Jain Ethical Philosophy) by Sagarmal Jain, focusing on its comparison of humanitarian thought with Jain ethical philosophy:

The book "Humanitarian Principles of Ethics and Jain Ethical Philosophy" by Sagarmal Jain explores the intersections and parallels between modern humanitarian ethics and the ancient Jain ethical framework. The author argues that while contemporary humanitarianism offers valuable insights, Jainism provides a robust and comprehensive ethical system that aligns with and often surpasses these humanitarian ideals.

Key Themes and Comparisons:

Rejection of Suppression, Emphasis on Restraint (Sanyaman):
- Humanitarianism: Generally, humanitarianism does not advocate for the complete suppression of natural desires but rather for their restraint (sanyaman). It emphasizes self-control and regulation of desires, not their annihilation. True moral life lies in managing desires, not in their repression.
- Jainism: Jain ethical philosophy strongly aligns with this principle. It also emphasizes the restraint of desires, not their suppression. The goal is to control and regulate them to achieve spiritual growth and prevent harm.
Morality and Cultural Consciousness:
- Humanitarianism: Views morality as intrinsically linked to the development of human cultural consciousness. The growth of cultural consciousness is seen as the foundation of morality, manifesting in the development of human virtues. Humans are the measure of moral values, and the development of human virtues is morality itself.
- Jainism: While not explicitly using the term "cultural consciousness" in the modern sense, Jainism’s emphasis on self-awareness (Atma-chetana) and awakened consciousness (Jagrut Chetana) serves a similar purpose. This internal development leads to ethical conduct.
Focus on This Life vs. Transcendence:
- Humanitarianism: Primarily focuses on worldly well-being and considers the pursuit of otherworldly happiness as secondary or unnecessary. It believes in making this life happy and fulfilling, valuing subtle pleasures like art, literature, friendship, and social interaction, rather than being limited to gross pleasures.
- Jainism: While Jainism acknowledges the concept of transcendence and future lives, it does not foster indifference to the present. Jain philosophers explicitly state that ethical practices are not motivated by the desire for future happiness. Ethical action driven by such desires is considered impure. The ultimate goal of ethical practice in Jainism is self-development or self-perfection, not worldly or otherworldly pleasures. The focus is on living ethically in the present.
The Role of Sympathy (Sahanubhuti):
- Humanitarianism: Often posits sympathy as the fundamental basis of morality. It believes that the inherent element of sympathy in humans is sufficient to foster ethical belief, rather than relying on external forces like divine authority or the fear of punishment.
- Jainism: Jainism also accepts the element of sympathy in beings (as stated in the principle "Parasparopagraho Jeevanam" - the interdependence of living beings). However, it integrates this with the principle of Karma. While sympathy is acknowledged, the doctrine of Karma is also a foundational element of morality, adding a layer of accountability and consequence to actions.
Humanity as the Standard of Values:
- Humanitarianism: Declares human beings as the ultimate standard of all values. It places the highest importance on human life and its development.
- Jainism: Jainism strongly emphasizes the preciousness and rarity of human life. It considers the human form as the most opportune for spiritual progress. This aligns with the humanitarian view of valuing human life.
Categorization of Humanitarian Thinkers and Jain Parallels: The author discusses three main categories of contemporary humanitarian thinkers based on their primary ethical emphasis:
- Self-Consciousness (Atmachetana Vada):
  - Humanitarian Thinkers: Figures like Warner Fite consider self-consciousness or awakened consciousness as the basis of morality. They believe true moral life is lived in conscious awareness, and ethics lies in living a life of self-aware action. Unconscious or dormant consciousness is seen as leading to immorality.
  - Jainism: This strongly resonates with Jain philosophy, where "Apramaddata" (non-negligence) or "Atma-jagruti" (self-awakening) is central. Negligence (Pramada) is considered the primary cause of immorality, leading to self-forgetfulness and bondage. The Jain ideal is to live with awakened consciousness. This also finds parallels in Buddhist philosophy (mindfulness) and the Bhagavad Gita.
- Rationalism (Vivek Vada):
  - Humanitarian Thinkers: Thinkers like C.B. Garnet and Israel Levine emphasize reason or prudence as the primary human quality. Morality is seen in living a life of prudence and skillfully navigating life's situations. They believe that considering all aspects of a situation and making wise choices is crucial for ethical action.
  - Jainism: Jainism's concept of "Samayag Darshan" (Right Faith/Perception), "Samayag Gyan" (Right Knowledge), and "Samayag Charitra" (Right Conduct), particularly the emphasis on "Vivek" (prudence/discernment) in the scriptures like the Dashavaikalik Sutra, directly corresponds to this. Prudence involves careful consideration of all aspects of an action and its context. This also connects with Jainism's principle of "Anekantavada" (non-absolutism), which encourages a multifaceted approach to understanding and decision-making.
- Self-Restraint (Atmasanyam Vada):
  - Humanitarian Thinkers: Irving Babbitt represents this category, arguing that the essence of humanity and moral life lies not in self-consciousness or reason alone, but in a life of self-restraint or self-discipline. He criticizes modern society for abandoning traditional ascetic values in favor of hedonism and warns that neglecting the "sin" of human desires leads to the destruction of civilization. He advocates for biological control over biological urges.
  - Jainism: This is a core tenet of Jainism. The entire philosophy of Mahavira can be summarized as a move away from "Asanyam" (lack of restraint) towards "Sanyam" (restraint). Self-restraint and discipline are considered essential for moral and spiritual progress. This aligns with Jainism's emphasis on asceticism and the control of senses and passions. The author notes that Babbitt's view that the modern crisis stems from the decline of restrained values is accepted by Jain philosophy.

Conclusion:

The book concludes by highlighting that while these three humanitarian principles (self-consciousness, rationalism, and self-restraint) have been recognized in Indian thought, Indian thinkers, particularly in Jainism, have historically integrated them into a cohesive whole. Jainism, through its system of Right Faith, Right Knowledge, and Right Conduct, embodies these principles, with Right Faith representing self-consciousness, Right Knowledge representing discernment/rationality, and Right Conduct representing self-restraint. The author emphasizes that self-restraint is a defining characteristic of Indian culture and a vital necessity for the modern world, a truth that resonates deeply with Jain ethical philosophy.