Parmamand Kutark Samiksha

This document is a critique titled "Parmamand Kutark Samiksha" (Critique of Flawed Arguments of Parmamand) by Acharyadev Shrimad Vijaybhadrasurishwarji and Muni Janakvijayji. Published by Sh. Bhogilal Karamchand, it addresses a speech given by "Parmamand" (likely a pseudonym or a reference to an individual) at a youth conference, which caused a stir after a Sadhu Sammelan (gathering of ascetics). The authors aim to present excerpts from Parmamand's speech with commentary to allow readers to form their own judgments.

The core of the critique is a rebuttal of several points raised by Parmamand, which the authors deem as anti-religious, divisive, and detrimental to Jainism. Here's a breakdown of the key arguments and counter-arguments:

Critique of Parmamand's Statements:

• On Ahmedabad Jain Community and Rebellion: Parmamand described Ahmedabad as a stronghold of Jainism and tradition, suggesting that inciting a rebellion against old thoughts and customs there would usher in a new era for the entire Jain community. The authors argue that Ahmedabad's Jain community is characterized by religious devotion and unity, and that Parmamand's call for rebellion aims to disrupt this peace and unity, which they consider contradictory to the principle of "where there is unity, all tasks are easy."
• On Religious Institutions: Parmamand is quoted as saying, "Religious institutions work to keep us socially backward and to inspire mutual conflict." The authors strongly refute this, stating that religious institutions have uplifted many selflessly and guided them to righteous paths. They argue that the notion of religious institutions promoting conflict is baseless and intended to incite dislike towards them.
• On Widow Remarriage and Defense of Tirths: The authors address Parmamand's potential justification for widow remarriage by explaining that widowhood is a result of past negative karma. They propose that the true path is to eradicate negative karma, not to avoid it. Regarding the defense of Jain Tirths (holy places) from Digambara attempts to seize them, they argue that any effort made to protect these Tirths, driven by love for them, should not be labeled as "fighting."
• On "Virshasan" Newspaper and Deeksha (Initiation): Parmamand is accused of attacking the "Virshasan" newspaper, which promotes religious knowledge. The authors also criticize the practice of initiating minors into asceticism without parental consent and claim that a Sadhu named Ramvijayji strongly supported this unethical practice. They highlight that Parmamand has not responded to a challenge from "Virshasan" to prove his allegations, thus exposing his untruthfulness and deceptive tactics.
• On "Revolution" and "Rebellion": Parmamand uses terms like "revolution," "rebellion," and "confrontation." The authors interpret this as an encouragement to create chaos and unrest everywhere, questioning if this is the true meaning of revolution.
• On Specific Reformer's Arguments: Parmamand criticizes reformers who suggest specific practices, such as using income from "Supan kebeli" (likely a charitable fund) for general use but forbidding access to temple treasuries. He also advocates for allowing students to pursue higher education abroad, even if it involves dietary compromises, while still expecting them to adhere to religious rules regarding food and drink. The authors find these suggestions contradictory and accuse Parmamand of implicitly encouraging the misuse of temple funds and a dilution of Jain identity abroad. They also criticize the view that temples, festivals, and celebrations are unnecessary, and that fighting for one's rights to a Tirth is wrong.
• On Ancient Traditions and Scriptures: Parmamand suggests that no social or religious practice, custom, or behavior is eternally immutable. He criticizes the deep-seated tradition of blindly accepting scriptures and ancient practices without examining their merits and demerits. The authors counter this by emphasizing that the core tenets of Jainism, like the five great vows, are eternally true and unchanging, as are many social customs. They accuse Parmamand of attempting to dismantle the Jain tradition and foster disbelief in scriptures and Tirthankaras.
• On Temple Income and Social Welfare: Parmamand advocates for using temple income for social welfare activities, suggesting the cessation of temple decorations and the use of savings for schools, affordable housing, and healthcare. The authors interpret this as a call for the misuse of temple funds and suggest that Parmamand might be instigating this to influence government legislation regarding temple finances. They question if any of Parmamand's ideas align with Jain principles.
• On Jain Education and Ascetic Life: Parmamand believes that Jain religious education is primarily focused on dietary restrictions and encourages ascetics to withdraw from worldly activities, detach from family and society, and consider life fleeting. He criticizes this as making life dull and discouraging. The authors argue that Parmamand dislikes the principles of asceticism, such as penance, chanting, sensory control, and worship, which they consider essential for spiritual progress. They suggest his focus is on elevating worldly life.
• On Ahimsa (Non-violence): Parmamand claims that Jain Ahimsa has made Jains timid and powerless, lacking vigor. He suggests a need for a "drastic change" in the understanding of Ahimsa, advocating for fighting within society rather than retreating from it, and for strengthening the body and mind. The authors strongly condemn this, highlighting how Ahimsa has historically brought peace and guided many to righteous paths. They accuse Parmamand of attacking the foundational principle of Jainism and suggest his fear of the Jain community drives this criticism of Ahimsa.
• On Diet and Jain Principles: Parmamand suggests that when considering health and strength, dietary choices should be free, with the primary consideration being that the food is vegetarian, strength-giving, and health-preserving, implying that many restrictions are unnecessary for the general public. The authors question the understanding of "Nirāmiṣa" (vegetarian) and point out that Parmamand's broad definition would include forbidden items like roots, honey, and alcohol, thus contradicting scriptures and the teachings of great Jain Acharyas.
• On Night Fasting and Sports: Parmamand argues for an exception to the rule of not eating at night for students and encourages them to participate in sports like cricket, football, and wrestling. The authors criticize this as a departure from religious discipline and a disregard for the benefits of night fasting, which they state are well-known in Jain society.
• On the Sadhu Community: Parmamand acknowledges that some Sadhus are knowledgeable in scriptures and some are devoted to self-practice, but generally views the entire Sadhu community as resistant to new ideas and a hindrance to social progress. He suggests taking measures to curb their influence. The authors acknowledge the spiritual dedication of some Sadhus but believe Parmamand's intention is to undermine the Sadhu institution and portray them as obstacles to progress. They argue that his view ultimately aims to destroy the Sadhu tradition, which is impossible given the longevity of Jainism.
• On the Appearance of Sadhus: Parmamand states that people are infatuated with the "guise" of ascetics and that changing one's appearance doesn't change one's character. He believes that those aspiring for higher spiritual attainment do not need to change their outward appearance and this message should be conveyed to the public. The authors equate this with attacking the sacredness and purpose of the Sadhu's attire, comparing it to destroying a lighthouse that guides ships. They argue that the Sadhu's outward appearance serves as a symbol and guide for spiritual seekers.
• On the Support of Sadhus: Parmamand claims that society is no longer willing to support ascetic seekers who engage in true self-practice, as most are lazy. He believes society only wants to support those who offer significant service in return. The authors strongly disagree, stating that this accusation reveals Parmamand's malicious intent. They affirm that Jain Shravakas (lay followers) provide alms with great respect and devotion for their own spiritual benefit, and they have not experienced any reluctance from society in supporting Sadhus.
• On Ascetic Rules: Parmamand suggests that some Jain Sadhu rules, like extreme non-possession (parigraha) and avoiding worldly activities, are impractical and that Sadhus cannot truly adhere to them. He believes some rules infringe upon the freedom and reduce the utility of a Sadhu's life. The authors assert that those dedicated to true spiritual welfare are prepared to follow the strictest vows. They criticize Parmamand for calling these rules restrictive and reducing the utility of a Sadhu's life, calling it a foolish attempt to destroy the Sadhu community.
• On Tirth Disputes and Unity: Parmamand highlights disputes between the Digambara and Shvetambara sects over Tirths, advocating for indifference to these issues and for both sides to compromise to achieve unity. He suggests abandoning claims over temples and their administration to maintain unity. The authors accuse Parmamand of advocating for the surrender of Tirths to the Digambaras and discouraging expenditure on temple maintenance or idol worship. They question his religious fervor and call his suggestion of abandoning Tirths a betrayal of religious love.
• On Ancient Practices and Dance: Parmamand wishes for the destruction of all ancient things but rejoices in the revival of dance forms in schools and cinemas, seeing it as a symbol of emerging freedom. The authors criticize this as a superficial understanding of freedom and a contradictory stance, as he simultaneously seeks to destroy ancient spiritual practices while embracing worldly ones.

Second Part of the Document: Presentation on Jain Philosophy

The second part of the document presents a discourse by Jain Acharya Shrivijayendrasuri Maharaj at the Indian Philosophical Congress in Kolkata, focusing on Jain philosophy. This section delves into:

• The antiquity of Jainism: It emphasizes that Jainism is one of the oldest Indian philosophical systems, supported by evidence in ancient Vedic texts and the Mahabharata. It refutes earlier notions of Jainism being a branch of Buddhism.
• Jain Philosophy: It highlights the profundity and uniqueness of Jain philosophy, stating that it offers new insights to researchers and that its principles are increasingly validated by modern science.
• The concept of God (Ishvara): It explains the Jain definition of a perfect being (Ishvara) as one who is omniscient, free from passions (like attachment and aversion), worshipped by all three worlds, and speaks the truth. It clarifies that Jainism does not believe in a single, creator God but rather that any soul can attain the status of a liberated soul (Siddha) through spiritual purification. It explains that liberated souls are united and can be collectively referred to as "One Ishvara."
• Incarnation (Avatar): It states that liberated souls do not take further incarnations as they have transcended the cycle of karma.
• The concept of Karma: It details the Jain understanding of karma as subtle, physical particles that attach to the soul due to passions. It explains the eight types of karma (four ghāti and four aghāti) and how they influence an individual's life and experiences. It emphasizes that karma is the reason for the diversity and inequalities observed in the world.
• The role of Purushartha (Self-effort): It asserts that while karma is influential, self-effort is crucial for overcoming it. Jainism advocates for knowledge, meditation, penance, chanting, and self-control as means to shed karma.
• The Five Causations (Pancha Karan): It explains that Jain philosophy posits five causes for any event: Time (Kal), Nature (Swabhav), Destiny (Niyati), Self-effort (Purushkar), and Karma (Karma). All these are interconnected and necessary for an outcome.
• Syādvāda (The Doctrine of Manifold Aspects): It expounds on Syādvāda, also known as Anekantavada (the doctrine of non-absolutism), as a core principle of Jainism. It explains that Syādvāda means accepting diverse and even seemingly contradictory attributes of a thing based on different perspectives. It argues that Syādvāda is not skepticism but a way to understand reality comprehensively.
• The Six Substances (Dravya): It enumerates and briefly explains the six substances in Jain philosophy: Dharma (medium of motion), Adharma (medium of rest), Ākāsha (space), Pudgala (matter), Jiva (soul), and Kāla (time).
• The Nine Truths (Nava Tattva): It lists the nine fundamental principles of Jainism: Jiva (soul), Ajiva (non-soul), Punya (merit), Pap (demerit), Āśrava (influx of karma), Samvara (cessation of karma), Bandha (bondage of karma), Nirjarā (shedding of karma), and Moksha (liberation). It provides brief explanations for each, particularly detailing the classifications of souls and the states of existence.

Overall Message and Purpose:

The document "Parmamand Kutark Samiksha" serves as a strong rebuttal and critique of what the authors perceive as destructive and misguided ideas presented by "Parmamand." It aims to defend the integrity and foundational principles of Jainism, emphasizing the importance of unity, adherence to scriptures, respect for religious institutions and ascetics, and the spiritual path outlined by Jain teachings. The inclusion of the discourse on Jain philosophy by Acharya Vijayendrasuri Maharaj further reinforces the depth and intellectual richness of Jainism, presenting it as a scientifically compatible and spiritually profound tradition.