Sadhna Aur Samaj Seva Ka Saha Jain Dharm Ke Pariprekshya Me

Here's a comprehensive summary of the provided Jain text, "Sadhna aur Samaj Seva ka Saha Jain Dharm ke Pariprekshya me" (Sadhana and Social Service in the Context of Jainism) by Sagarmal Jain, focusing on the interconnectedness of spiritual practice (Sadhana) and social service within the Jain framework:

The text argues against the misconception that Jainism is an antisocial or detached religion. It posits that both individuality and sociality are integral to human life. Citing the Prashnavyakarana Sutra, the author emphasizes that the five great vows of Jainism (ahimsa, satya, achaurya, brahmacharya, and aparigraha) are explicitly for the welfare of the world. The very structure of Jainism, with its emphasis on purifying social relationships, further supports this point.

The Human as a Social Being: The book begins by establishing that humans are inherently social creatures. Our personalities and lifestyles are shaped by our social environment. While Jainism's ultimate goal is self-realization and it's often perceived as focused on introspection and renunciation (nivritti-pradhana), this does not equate to being antisocial. True Jain sadhana aims for spiritual development, but this development is not at the expense of social welfare. Religion itself, in the context of "that which sustains the populace," should maintain social order. Elements that disrupt social harmony, such as hatred, malice, violence, exploitation, and selfishness, are considered adharma (unrighteousness), while acts of altruism, compassion, kindness, and service are deemed dharma (righteousness).

The Foundation of Jain Ethics in Social Harmony: The five great vows are presented as fundamental to maintaining social life:

• Ahimsa (Non-violence): Social non-existence is the consequence of violence.
• Satya (Truthfulness): Untruthfulness breaks mutual trust.
• Achaurya (Non-stealing): Stealing infringes upon the rights and needs of others, leading to exploitation.
• Brahmacharya (Celibacy/Chastity): Adultery disrupts family life and reduces others to mere instruments for fulfilling desires.
• Aparigraha (Non-possession/Non-accumulation): Excessive accumulation deprives others of their basic needs, creates class divisions, and destroys social peace and equality, leading to resentment. The Sutrakritanga states that accumulation is the root cause of violence, untruth, stealing, and adultery, poisoning the entire social fabric.

The Social Dimensions of Jain Sadhana: The text highlights the social context of Jain sadhana through the principles of Maitri (friendship), Pramoda (joy in the virtues of others), Karuna (compassion for the suffering), and Madhyastha (equanimity towards the wicked). These principles guide how individuals should relate to different members of society. The goal is to foster mutual support, understand and alleviate the suffering of others, and recognize that true religion is about contributing to the well-being of the world. The Prashnavyakarana Sutra mentions various social duties like kula-dharma (family duty), grama-dharma (village duty), nagara-dharma (city duty), and rashtra-dharma (national duty), underscoring Jainism's societal orientation.

Vitaragta and Lokamangal (Detachment and Universal Welfare): The ideal of Vitaragta (detachment) in Jainism does not oppose sociality. On the contrary, it enables individuals to act with selfless compassion for the welfare of the world (lokamangal). Lord Mahavir's life exemplifies this, as he continued to work for the welfare of humanity even after achieving omniscience. The Tattvartha Sutra defines the essence of life as mutual welfare.

The Nature of Service in Jainism: The text emphasizes that sadhana should be utilized for social welfare. True service is not for show or personal gain but arises naturally from one's inherent nature. It is performed with the same care and concern as one attends to their own bodily needs. This is because after attaining Samyak Darshan (right faith), one develops an atmavat (self-like) perspective towards all beings. This selfless service is considered a form of nirjara (shedding of karma) or austerity in Jainism, known as Vaiyavachcha. The example of Muni Nandisen's service is cited as a paramount illustration. The Avasyakachurni states that someone who serves the aged and the sick is superior to one who merely remembers God, as they are truly following God's command.

The Intertwined Nature of Sadhana and Seva (Service): A regrettable trend in the Jain community has been the lesser emphasis on service, despite the focus on renunciation. This has led to ahimsa being reduced to a mere negative injunction ("do not kill"). However, the text argues that ahimsa is incomplete without service, and renunciation is passive without it. When service is integrated with renunciation and ahimsa, they become complete.

Sanyas (Renunciation) and Society: While sanyas involves the renunciation of worldly ties like family, wealth, and fame (vitaiṣaṇā, putraiṣaṇā, lokaīṣaṇā), it is not an abandonment of society. Instead, it elevates the individual to a higher platform of social welfare. True lokahita (public welfare) can only be achieved through selflessness and detachment. The concept of sanyas is not seen as separate from society in Indian thought; Buddha's command to wander for the benefit and happiness of many illustrates this. A true sanyasi takes minimally from society and gives maximally. They renounce personal ties to become dedicated to the collective.

The Sanyasi as a Trustee: The word sanyas is derived from the root "nyas," which can also mean to look after or protect. A sanyasi acts as a trustee, caring for and developing assets without a sense of ownership or possessiveness. If a trustee uses trust property for personal gain or fails to protect and develop it, they are not true trustees. Similarly, a sanyasi must be free from worldly desires and self-interest and must strive for lokamangal. The ideal life mission is to be engaged in the welfare of all beings.

Detachment Without Neglect: Rising above attachment (raag) in sanyas does not mean neglecting society. It means transcending selfhood and possessiveness, understanding that what one gives is a duty, not a favor. A sanyasi is one who sees the collective within themselves and themselves within the collective. Their consciousness rises above the distinctions of self and other. This expansion of the heart is not social detachment but rather a profound universality.

Ahimsa: The Heart of Service: Some people misunderstand ahimsa as merely a negative command to not harm. However, its soul is not negative; its heart is not empty. It flows with an abundant stream of compassion and friendship. An individual who remains a passive spectator to the suffering of others is not truly non-violent. When one's heart is filled with friendship and compassion, and an atmavat feeling arises for all beings, it becomes impossible to be indifferent to their suffering. Ahimsa and service are inseparable. To be non-violent means to be active in the field of service. When the element of service is integrated into our spiritual practice, our sadhana becomes complete. Jain followers have always been dedicated to the service of all beings, as evidenced by their animal shelters (panjarapoles), hospitals, educational institutions, and guesthouses. The monastic community serves as an inspiration, and if lay followers actively engage in these activities, the Jain community can set a standard in human service.

In conclusion, the book strongly advocates for the inherent connection between spiritual practice and social service within Jainism. It asserts that true Jain spirituality is inherently geared towards the welfare of all beings, with service being an integral and inseparable aspect of sadhana, particularly in the context of sanyas.