Purvbhumika

This document, "Purvbhumika" (Preface/Introduction) by Sukhlal Sanghavi, serves as a foundational text for understanding the essence of Jainism and its relation to broader concepts of religion, philosophy, and culture. It lays the groundwork by defining these interconnected terms and exploring the fundamental principles that drive religious thought and practice.

Here's a comprehensive summary of the key points presented in the text:

1. The Nature of Knowledge, Religion, and Philosophy:

• Knowledge Acquisition: True knowledge isn't solely derived from extensive reading. It requires an open mind, free from prejudice and ingrained beliefs, driven by a fearless pursuit of truth.
• Fearlessness and Truth: Fearlessness is crucial for seeking truth. Religion, in its useful sense, is intrinsically linked to this fearless search for truth.
• Interconnectedness: Philosophy is a part of the truth-seeking process. Religion and philosophy are not confined to rigid boxes; they encompass all thoughts and actions when the mind is open to truth and supported by fearlessness.
• Religion as a Way of Life: The ultimate goal of religion is to purify life, remove weakness, and instill strength, purity, and harmony. This pursuit of true culture is the essence of life itself.

2. The Relationship Between Philosophy and Religion:

• Philosophy as Principles: Philosophy is defined as the principles derived from the pursuit of truth.
• Religion as Practice: Religion, in turn, is the way of life, both individual and collective, built upon these philosophical principles.
• Dynamic Nature: While capabilities and strengths vary, leading to differences in religious practice, there's a vital connection. A divergence in direction between philosophy and religion is detrimental, hindering humanity's progress.
• Mutual Dependence: The refinement of philosophy is impossible without its application in life. Conversely, religion without philosophical grounding can become stagnant and superstitious.

3. The Seed of Religion:

• Innermost Drive: The seed of religion lies in the inherent drive to live (jijivisha), coupled with an unconscious desire for happiness and an aversion to pain.
• Social Dependence: No living being can survive or thrive in isolation. The need for the support and sustenance of one's group (jatiya juth) is fundamental.
• Mutual Support: Experiencing happiness not only from the group's support but also by providing help to others within the group is a key observation across species, from the smallest insects to primates.
• The Core Principle: The fundamental seed of religion is this innate drive to live, inextricably linked with the instinct to seek and offer help within one's species group. This communal nature is the basis of religion.

4. The Goal of Religion:

• Consciousness of Duty: The primary goal of religion should be for individuals to have a clear understanding of their personal and social duties.
• Responsibility and Effort: It also involves fostering a sense of responsibility towards these duties and awakening the drive to fulfill them through earnest effort.
• Societal Transformation: Prioritizing these aspects can bring about a significant transformation in society.

5. Religion as a Universal Asset:

• Spiritual Source: Spiritual religion originates from individuals and influences the surrounding society.
• Intergenerational Flow: Like a river, religious currents emerge from individuals, nourishing society, and are then further refined and passed on by subsequent generations.
• Not Exclusive Property: Religious sources are not the exclusive property of any single nation or race but are like fruits borne on different branches of the human tree.

6. Two Forms of Religion: External and Internal:

• The Body (Deh): The external, visible form of religion comprises scriptures, scholars, holy places, rituals, and the class of people who support them.
• The Soul (Atma): The internal, invisible form of religion, its soul, consists of consciousness, truth, love, selflessness, generosity, wisdom, and humility.
• Universal Soul: While the external forms may vary, the internal soul of religion is one and the same, manifesting through diverse external expressions.
• Paramaarthik vs. Vyavaharik Dharma: True, spiritual religion (Paramaarthik Dharma) is rooted in the pursuit of truth and compassionate coexistence, guiding life's conduct. Rituals and external practices are practical religion (Vyavaharik Dharma) and are only valid to the extent they are connected to this spiritual core.

7. Religious Vision and its Sublimation:

• Sublimation: Religious vision undergoes sublimation (Urdhvikkaran) through purification and expansion, moving from individual to collective relevance.
• Innate Human Capacity: While all living beings exhibit a form of religious instinct, only humans possess the inherent capacity for a developed religious vision due to their knowledge, curiosity, willpower, discernment, and pursuit of goals.
• Evolution of Vision: The development of human religious vision is a historical process, moving through stages of external observation, internal introspection, and ultimately, an upward vision (sublimation). This can be compared to the development of Bahyaratma, Antaratma, and Paramatma in Jain terminology.
• Examples from History: The text cites examples from various religions and cultures to illustrate the evolution of religious vision, highlighting the progression from specific to universalistic and selfless ideals.

8. Two Religious Institutions: Householder-Centric and Ascetic-Centric:

• Divergent Traditions: Indian traditions have primarily seen two types of religious institutions: those centered on the householder's life and those focused on asceticism.
• Historical Development: The convergence of these two institutions, with their respective ideologies, led to the concept of the four Ashramas (stages of life).
• Interplay and Synthesis: While initially in conflict, both householder and ascetic traditions ultimately contribute to a holistic understanding of life, with neither completely negating the importance of the other.

9. Religion and Intellect:

• Intellect as Catalyst: Religion's origin, development, and propagation are undeniably linked to intellect. Intellectuals have been instrumental in shaping and refining religious traditions.
• No Inherent Conflict: There is no fundamental conflict between religion and intellect. If such a conflict is perceived, it suggests a deviation from true religion, and it is better to reject such a religion.

10. Religion and Thought:

• Thought as Foundation: Thought is the very essence of religion, its friend, and its support. Without thought, religion cannot originate or flourish.
• Continuous Examination: Religion thrives through thought and discussion. Critically examining religious ideas is beneficial and leads to greater understanding.

11. Distinction Between Religion and Culture:

• True Religion: True religion signifies spiritual upliftment, liberation from desires, and progress towards one's true self.
• Culture's Dual Nature: While external practices associated with true religion can be considered part of religion, external practices devoid of the effort towards liberation from desires are not religion; they can even be considered irreligious.
• Core Values: Religion fundamentally relates to spiritual virtues like truth, non-violence, and non-possession.
• Culture's Broader Scope: Culture, in a general sense, encompasses human creations like arts, inventions, and knowledge. However, these creations are not always guided by the welfare of society.
• Divergence: While ideally, culture should be synonymous with religious and just living, in practice, culture often refers to human intellect and effort leading to societal change, irrespective of its direct connection to pure religion. This explains why highly cultured societies can sometimes be irreligious.

12. Difference Between Religion and Morality:

• Morality: Morality stems from fear or self-interest, guiding actions essential for societal order and sustenance.
• Religion: Religion, on the other hand, involves duties performed not out of fear or self-interest but for their own sake, based on inherent merit.
• Societal Progress: While morality upholds society, religion fosters its refinement and true progress. Societies that follow religion more closely are considered superior.

13. Religion and Sect (Panth):

• Inner vs. Outer: Religion originates from within the soul, guiding inward focus. Sects, however, are often derived from external influences and direct outward attention.
• Qualitative vs. Quantitative: Religion is based on inner qualities, while sects are often dependent on external forms and appearances.
• Unity vs. Division: Religion fosters a sense of unity and equality, while sects tend to create divisions and disparities.
• Focus on Self vs. Truth: In religion, the focus is on realizing one's smallness in the face of the infinite, while in sects, there's often an emphasis on perceived superiority, with humility often being artificial.
• Patience vs. Exclusivity: True religion embodies patience and tolerance towards different perspectives, while sects often adopt an exclusive, all-or-nothing approach.
• Self-Reflection vs. External Judgment: Religion encourages self-reflection and recognition of others' virtues, while sects may focus on criticizing others and overlooking one's own faults.
• Inner God vs. External God: Religious individuals see God within themselves and around them, fostering a sense of shame for mistakes. Those in sects often believe God resides elsewhere, leading to less accountability for their actions.
• Character vs. External Markers: Religion prioritizes character over external markers like caste, gender, or appearance. Sects often place undue importance on these external factors, sometimes disregarding character.
• Inclusivity vs. Exclusivity: Religion views the universe as one entity, devoid of untouchability. Sects, however, often create boundaries and divisions, leading to a sense of "untouchability" and an inability to recognize their own faults.
• Abhed vs. Bhed: Religion leads one from ingrained distinctions towards unity, while sects often reinforce and multiply distinctions.
• Dispute Resolution vs. Dispute Creation: Religion resolves worldly disputes, while sects can escalate conflicts in the name of religion itself.
• Reviving the Soul: The essence of sects lies in their ability to reconnect with the soul of religion. True adherence involves embracing the principles of religion within any sect.
• Satyagrahi Vision: The key to infusing religion into sects is a "Satyagrahi" (truth-seeker) vision, characterized by understanding, conviction, humility in explaining, openness to other perspectives, and the ability to integrate truth from all sides.

14. Philosophy and Sect:

• Definition of Philosophy: Philosophy is generally understood as direct realization (Sakshatkar).
• The Problem of Divergence: The existence of numerous conflicting philosophical schools within different sects raises questions about the nature of "realization."
• Alternative Meaning of Philosophy: The text suggests that "philosophy" can also mean strong conviction (Sabal Pratiti). This conviction, as seen in Umaswati's Tattvarthashradhanusamya, is a crucial step towards realization.
• Faith as a Step: Faith or conviction serves as a living platform for realization within a sect.
• Reliance on Imagination and Logic: When realization takes the form of faith, sects often rely on imagination, logic, and arguments to sustain and support their beliefs, often mistaking these for true realization.
• Dependency of Thought: This reliance on sect creates a dependence, leading to a narrow and limited perspective in philosophical thought.

15. Right Vision (Samyakdrishti) and Wrong Vision (Mithyadrushti):

• "Drishti" as Perception: Drishti or Darshan refers not just to sensory perception but to all forms of knowledge, including that gained through the mind and soul.
• Right vs. Wrong Understanding: Samyakdrishti is right understanding, while Mithyadrushti is mistaken understanding.
• Life Guided by Vision: Life's course is determined by one's vision. Right vision leads to a flawless life, while wrong vision results in a life filled with imperfections.
• Abstract Concepts: Samyakdrishti and Mithyadrushti apply to abstract, mental, or spiritual concepts rather than physical objects, making their interpretation and correction more challenging.
• Faith in Consciousness and Character: Samyakdrishti involves faith in the existence of consciousness and the possibility of shedding ignorance and negative emotions through ethical conduct (character-based principles).
• The Ultimate Goal: While faith in these principles is a step, the ultimate meaning of Samyakdrishti is the direct realization (Tattvasakshatkar) where one experiences consciousness equally in all and where character principles become intrinsically integrated into life.

In essence, "Purvbhumika" by Sukhlal Sanghavi provides a foundational understanding of religion, philosophy, and culture, emphasizing the importance of a pure, fearless pursuit of truth. It highlights the interconnectedness of these concepts and the essential role of inner spiritual development over external rituals and sectarian divisions. The text advocates for a broad, inclusive, and intellectually honest approach to understanding religious and philosophical truths, ultimately pointing towards the attainment of direct realization through steadfast faith and ethical conduct.