Pravruttilakshi Kalyanmarg

Here's a comprehensive summary of the provided Jain text, "Pravruttilakshi Kalyanmarg" (The Path of Welfare Driven by Action), by Sukhlal Sanghavi:

Core Argument: The Necessity of Balancing Retirement (Nivritti) and Activity (Pravritti) for True Welfare

The text argues that just as a healthy person needs two functioning lungs to maintain life's balance, so too do individual and societal dharma require a harmonious blend of inner spiritual focus (retirement/nivritti) and outward, constructive engagement with the world (activity/pravritti). It critiques the tendency in Jain tradition, and other similar religious paths, to overly emphasize withdrawal and renunciation, leading to a weakened and stagnant spiritual and social life.

Key Points and Analogies:

• Individual and Societal Balance: The author uses the analogy of two lungs to illustrate the interdependence of individual spiritual development and societal well-being. Neglecting one aspect weakens the whole.
• Internal vs. External Focus: Religions can become overly outwardly focused or inwardly focused. While an inwardly focused individual can attract society, an overemphasis on outward ritual and activity can dilute the core inner development. This leads to cycles where individuals attempt to reintroduce inner focus, leading to new branches of practice.
• Jain Tradition's Inward Focus: Jainism, by its nature, began with an inward, retirement-oriented approach. Practices like non-violence, control of senses, and fasting are all part of this "nivritti." The aim is to control the mind, but this is often misunderstood as merely renouncing external triggers (nimittas).
• The Trap of External Renunciation: Simply renouncing external triggers, without addressing the root cause of desires in the mind, is insufficient. These external triggers can become benign or even beneficial if the mind is purified. Over-emphasis on external renunciation leads to the stagnation of inner spiritual energy and the loss of opportunities for growth.
• The "Trishanku" State: When a society or individual fails to fully embrace either the true spirit of retirement or engage meaningfully in activity, they fall into a "Trishanku" state – a precarious, unresolved condition, caught between two worlds. This is observed throughout Jain history.
• Comparison with Other Traditions:
  • Buddhism: Initially retirement-oriented, Buddhism was able to expand significantly due to its internal elements that fostered outward activity. This led to the development of Mahayana (greater vehicle), which was more outward-focused and widely spread, while Hinayana (lesser vehicle) remained more limited.
  • Renunciation Traditions (Sannyas/Parivrajaka): Traditions like those exemplified by the Bhagavad Gita achieved a revolutionary synthesis, allowing for sustained retirement (nivritti) while providing ample space for action (pravritti) through the concept of detached action (anasakta karmayoga). This approach produced influential figures and continues to have a growing impact.
• Jainism's Stagnation: Unlike Buddhism and the renunciation traditions, Jainism's core inward-looking perspective hasn't fundamentally changed. While external forces have tried to influence it, the tradition's deeply rooted and one-sided emphasis on retirement has prevented significant reform. Revolutionary movements within Jainism have primarily focused on extreme retirement and ritualism, without advocating for a balanced integration of activity.
• Consequences for Jainism: This lack of balance prevents powerful individuals from developing their potential for constructive activities, limiting the emergence of figures comparable to Mahatma Gandhi or Vinoba Bhave. This is seen as a disadvantage from a humanitarian and national perspective.
• Contemporary Challenges: The text points to contemporary figures like Sant Bal who advocate for thoughtful activity but are often not supported by a Jain society that doesn't understand the true meaning of retirement. Acharya Tulsi's work on "Manavdharma" and "Anuvrata" also faces challenges in presenting the positive aspects of activity. The author suggests that if the "one-sided retirement संस्कार (sanskar)" were not so entrenched and religiously adhered to, Acharya Tulsi's ideas might manifest differently.
• The Example of Muni Samatbhakshji: The text highlights Muni Samatbhakshji, who embraced Digambar Jainism, as an example of someone whose life of educational work could be further expanded if the focus shifted from mere external renunciatory symbols to deeper inner detachment and broader, non-sectarian engagement. However, the prevailing mindset would likely reject such efforts.
• Conclusion: The text concludes that the current one-sided conception of "nivritti" in Jain tradition is no longer sustainable and does not allow for holistic development.

In essence, "Pravruttilakshi Kalyanmarg" is a call for a re-evaluation of the Jain approach to spirituality, advocating for a dynamic integration of inward reflection with outward, meaningful action to achieve genuine individual and societal welfare.