Rashtra Ko Sambodhan

Here's a comprehensive summary in English of the provided Jain text, "Rashtra ko Sambodhan" by Acharya Deshbhushan Ji Maharaj:

The text is a compilation of inspirational excerpts from speeches given by Acharya Deshbhushan Ji Maharaj, a prominent Digambar Jain monk. The editor, Dr. Veena Gupta, has gathered these speeches delivered in various public gatherings across India, including Jaipur, Delhi, Calcutta, and Karnataka. The core message of the Acharya is to guide the Chaturvidh Sangha (monks, nuns, male lay followers, and female lay followers) towards an ideal and religiously devoted society. He identifies societal weaknesses and offers directives for human welfare.

Key Themes and Messages:

• The Value of Human Life and Time: The Acharya emphasizes that human life is a rare and precious opportunity, offering a path to spiritual upliftment unattainable even in divine realms. He stresses that time is fleeting, like a river that never returns. Every moment of human existence should be dedicated to self-welfare and spiritual practice, as lost time can never be regained.

• The Illusion of Worldly Attachments: Human life is likened to a traveler finding temporary companionship in an inn. The Acharya points out that due to ignorance, individuals mistakenly identify with their temporary relationships (friends, enemies, family) within this "body-inn." He highlights the paradox of life: while every breath and step brings us closer to death, we perceive it as progress.

• Critique of Modern Jain Society:

  • Loss of Kshatriya Spirit: He observes that while historically Jain communities may have had a Kshatriya lineage, their consistent engagement in trade has led them to be identified as Vaishyas. This has resulted in a loss of valor and a tendency towards timidity. Jains are hesitant to defend themselves, their temples, or their families when attacked, prioritizing the preservation of life over righteous action.
  • Obsession with Material Wealth: A significant concern raised is the excessive focus on accumulating wealth, leading to the neglect of spiritual wealth. Religious practices have become superficial, observed out of tradition or social pressure rather than genuine devotion. The Acharya warns that neglecting the "root" (religion) while watering the "fruit" (material possessions) will not yield true prosperity.
  • Erosion of Traditions: The Acharya deplores the adoption of practices like night-time dining, influenced by others, which contradicts established Jain customs and ethical conduct. He specifically mentions the practice of night-time feasts in Delhi weddings as a sign of religious decline and urges prominent individuals to discourage such customs.

• The Importance of Jain Literature and Knowledge: He advocates for wider dissemination of Jain literature so that it reaches scholars and those curious about the faith. He contrasts this with other religions that actively promote their beliefs, suggesting that Jainism sometimes fails to adequately present its own golden heritage.

• Strengthening the Chaturvidh Sangha: The Acharya reminds the audience of Lord Mahavir's organizational structure of the Chaturvidh Sangha, which ensured the continuity of Jainism. He laments the current weakening of this organization, attributing the decline in Jain society's strength to this disunity. He emphasizes that in this age (Kali Yuga), strength is achieved through organization ("Sanghe Shakti Kalau Yuge") and calls for a strong social structure to promote Jainism.

• Reclaiming India's Glorious Past: He criticizes the lingering effect of 800 years of foreign rule on the minds of Indian scholars, who have been influenced by biased historical narratives. He urges Indian scholars to independently research and uncover India's ancient glory based on original historical texts now that India is free.

• The Nature of Suffering and Happiness: The Acharya explains that all beings desire happiness and peace but find only suffering in the world. This suffering stems from causes like birth, death, hunger, thirst, disease, insult, fear, anger, hatred, separation from loved ones, and unwanted associations. The root of suffering is this distress. True happiness, or nirakulta (absence of distress), is achieved only through the destruction of karmas. Asceticism, renunciation, and self-control are the means to peace, while negative emotions like anger, pride, deceit, greed, and attachment lead to karmic bondage and suffering.

• The Significance of Sanskrit: He highlights the necessity of studying Sanskrit as a secondary language, given its rich literature on philosophy, law, astrology, medicine, ethics, and conduct. He expresses shame that Indian students are unfamiliar with Sanskrit while it is taught in universities abroad.

• The Vital Role of Women: The Acharya extols the indispensable contributions of women in maintaining a household. They are responsible for child-rearing, managing meals, hosting guests, and supporting ascetics. A virtuous wife is a powerful ally to her husband and is considered the embodiment of Lakshmi (goddess of wealth and prosperity) in the home.

• Social Responsibility and Wealth Distribution: He points to the success of Christianity in gaining converts through compassion and social service, urging the wealthy Jain community to follow suit. He notes that many Jain families struggle financially, while the affluent hoard wealth. With societal shifts towards socialism and communism, he warns that wealth will not remain concentrated. He advises wealthy individuals to use their assets for religious activities, social service, and public welfare to gain merit and repute.

• The Interdependence of Society: No individual can exist in isolation. Fulfillment is found by integrating with society. He stresses the need to cultivate an open and generous heart and build trust with others. True societal welfare is achieved when individuals feel a sense of belonging and consider others as their own.

• Ahimsa and Non-Possession (Aparigraha): The Acharya reiterates Lord Mahavir's message that war can be resolved through non-violence. The ideal is for individuals to be content within themselves and not be attracted to others' possessions. This attraction leads to coveting and attempting to seize what belongs to others.

  • Ahimsa and Aparigraha are Intertwined: He defines theft as accumulating more than one's need. He states that conflicts between individuals, societies, and nations arise from this excessive accumulation. True peace cannot be found by disregarding the well-being of others. The seeds of non-violence are found within the principle of non-possession; in a sense, Ahimsa and Aparigraha are synonymous.
  • The Danger of Excess: Possessing or accumulating excessive resources inevitably leads to destruction and conflict. He draws a parallel to the modern movement for disarmament and material limitation, noting that Jain Tirthankaras advocated this thousands of years ago through teachings, while today it is enforced by laws. Lord Mahavir advised kings not to accumulate more weapons than necessary for national defense, as excess leads to arrogance and a propensity for aggression and bloodshed.

• The Need for Jain Cultural Revival: In an era of nuclear proliferation, mistrust, and misfortune, the Acharya calls for a resurgence of Jain culture and the teachings of the Tirthankaras, especially "Ahimsa Paramo Dharmaḥ" (Non-violence is the Supreme Religion). He asserts that only non-violence can fulfill humanity's dream of lasting happiness.

• The Ideal of the Siddha Soul: The ultimate ideal for humanity is the liberated soul (Siddha Paramatma), who resides in their pure, inherent nature. These souls are fully knowledgeable, detached, possess immense bliss, and are infinitely powerful. Meditating on and worshipping them purifies one's sins.

• The Human Condition and Spiritual Pursuit: The Acharya likens the unenlightened human soul to a mouse tirelessly collecting grains, driven by the pursuit of wealth without regard for ethics or righteousness. They have no time for introspection, and the wealth they accumulate is left behind at death. Those seeking happiness must dedicate their precious human lives to spiritual pursuits, as only Dharma protects the soul.

• The Transient Nature of the Body: The body is subject to change in strength, health, and appearance, and can be lost prematurely. The Acharya suggests that a life spent in serving others, protecting the innocent, or assisting ascetics makes the acquisition of this body worthwhile.

• Life's Equanimity: Human life is characterized by a continuous cycle of happiness and sorrow, akin to the turning wheels of a cart. This interplay is seen as the sweetness of life.

• The Destructive Nature of Aggression: The Acharya condemns the ambition of nations to dominate others, often at the cost of justice and ethical conduct. The devastating potential of modern weaponry is such that even a single use could destroy vast portions of the world. Nations competing in the creation of such destructive weapons endanger themselves and deny peace and happiness to others.

• The Illusion of Attachment (Shuk Metaphor): The Acharya uses the metaphor of a parrot trapped in a cage, dangling from a vine, believing it is caught by the vine. The vine is inanimate and cannot hold anything. Similarly, an ignorant soul suffers due to false perceptions of attachment and bondage. By shedding ignorance, one can achieve liberation.

• The Path to the Divine Chariot: Just as one cannot ascend a high chariot without stairs, one cannot reach the "chariot of meditation" without the "stairs" of vows, scriptures, and asceticism.

• The Essence of Aryabhumi: India is the land of the Aryans. Those born here should embrace Aryan thoughts, actions, and ideals.

• Setting a Higher Goal: The Acharya urges individuals to shift their focus from transient, momentary pleasures to everlasting, permanent happiness. This requires a transformation of beliefs and ingrained habits.

• The True Value of Existence: The true value of a person, like a blank paper gaining worth through stamps and seals, comes not from inherent substance but from shedding attachment and ego. When the burden of internal and external possessions is removed, the body itself becomes venerable.

• The Power of Self-Study (Swadhyaya): Self-study is presented as an immensely powerful tool for stabilizing the mind. It is described as a boat to cross the ocean of the world, a forest fire to burn the forest of passions, the moon to enhance the ocean of self-experience, the sun to bloom the lotus of virtue, and a blazing sun to hide the owl of sin.

  • Swadhyaya as Supreme Austerity: Swadhyaya is considered the highest austerity, the root of controlling passions, an essential part of meditation, the cause of pure meditation, a panacea for discrimination, a fever that induces disinterest in worldly objects, and kingly in its ability to gather self-qualities.
  • Swadhyaya vs. Good Company: Swadhyaya is deemed more beneficial than good company. While good company can be a cause of asrava (influx of karmas), Swadhyaya is the primary means to turn inward. Swadhyaya is unparalleled. Neglecting it leads to a dependent nature and invites contempt. Swadhyaya is the principal assisting cause on the path to welfare.
  • Swadhyaya for Spiritual Liberation: Swadhyaya is for self-peace, not merely for acquiring knowledge (which is achieved through vidyadhyayan). Swadhyaya is austerity, leading to samvara (prevention of karma influx) and nirjara (shedding of karma). It is internal austerity that results in nirjara. Those who engage in Swadhyaya are invariably right-minded (samyagdrushti).

• The Mastery of Desire (Kama): Suppressing desire out of compulsion, social shame, or fear leads to mental unrest. However, controlling desire with wisdom and voluntarily conquering it brings great contentment. Voluntary renunciation or victory over desire is the instruction of the Acharyas.

• True Celibacy: True celibacy is when desire does not arise in the mind. Physical purity depends on mental purity. Those who show physical restraint out of social pressure or fear but harbor desires in their minds are hypocritical. Celibacy should be cultivated as one's true self, not for show. When desires arise, one should reflect on the nature of reality to purify the mind.

• The Unboundedness of the Mind: The mind's speed surpasses that of sound or even advanced aircraft. It can be here one moment and thousands of miles away the next, soaring to heaven or elsewhere. This unceasing mental activity has no beginning or end.

In essence, Acharya Deshbhushan Ji Maharaj delivers a powerful address urging the Jain community and society at large to reconnect with their spiritual heritage, cultivate ethical conduct, prioritize spiritual growth over material accumulation, and embrace the principles of Ahimsa and Aparigraha for individual and collective well-being.