Sadhu Santoni Vanima Pragat Thati Vin Sampradita Ane Samajik Samvadita - Book Summary

Here's a comprehensive summary of the provided Jain text, "Sadhu Santoni Vanima Pragat thati Vin Sampradita ane Samajik Samvadita" (Non-sectarianism and Social Harmony Manifested in the Speech of Saints) by Kanubhai V. Sheth:

The article explores the concept of non-sectarianism and social harmony as expressed in the teachings of Jain saints. It argues that true sectarianism ("Sampradaya," meaning to impart properly) should foster, not conflict, and that the core message of Jainism – truth, non-violence, friendship, harmony, charity, and restraint – is sufficient for worldly and otherworldly happiness and social cohesion.

The author begins by highlighting that ancient and medieval Jain literature is predominantly composed by Jain saints, often in verse, across various languages. This literature covers philosophy, yoga, poetry, narratives, biographies, dramas, prosody, rhetoric, and devotional literature. Jain saints, in their vast literary output aimed at explaining Jain principles, consistently emphasized universal welfare and social harmony with a neutral stance.

The article then delves into the teachings of Lord Mahavir, emphasizing his revolutionary message:

Dispelling Superstition and Violence: Mahavir sought to eradicate blind faith and violence, promoting love and non-violence.
Promoting Rationality and Harmony: He encouraged the use of intellect to foster understanding and harmony among religions and philosophies.
Internal Happiness: Mahavir stressed that true happiness lies within oneself, not in wealth or possessions.
Use of Vernacular Language: To effectively disseminate his teachings, Mahavir chose Prakrit, the language of the common people, over Sanskrit, which was considered a refined but less accessible language at the time.
Self-Discipline and Social Harmony: Mahavir asserted that the more an individual cultivates their own well-being and self-purification, the more they can benefit others and establish social harmony.

A key concept introduced is Anekantavada (non-absolutism or the doctrine of many-sidedness). The author explains that Mahavir recognized the difficulty in fully grasping truth and expressing it accurately. Due to differences in country, time, circumstances, language, and style, variations and even contradictions in viewpoints are inevitable. Mahavir proposed Anekantavada as a way to be just to all perspectives, even if they are incomplete or contradictory to one's own, as long as they contain some truth. This approach, based on a vision of harmony, unlocked practical and spiritual solutions for individual and collective life, fostering social harmony. He advocated for maintaining a balanced, sattvic approach, free from attachment and aversion, and consistently seeking truth with an open mind, critically examining both one's own and others' viewpoints.

The article criticizes the rigid social hierarchy of Mahavir's time, where people were discriminated against based on caste. It cites scriptural examples (Gautam Dharma Sutra, Vasistha Dharma Sutra) that restricted access to Vedic knowledge and religious rituals for Shudras. In contrast, Mahavir overturned these notions by stating that one's highness or lowness is determined by their conduct and character, not birth. A Shudra with good conduct was considered higher than a Brahman with bad conduct. Mahavir opened the doors of his religious institutions to those considered lower castes and untouchables.

Mahavir's emphasis on equality and social justice is further illustrated by:

Abolishing Slavery: He actively worked to abolish the oppressive practices of slavery, teaching equality to all.
Elevating Women: At a time when women were considered inferior and scorned in Vedic traditions, Mahavir elevated women, making them equal to men in religious spheres and accepting them into monastic orders. Chandanbala, a princess who became a nun, is cited as a significant example. Mahavir's teachings are described as a humanistic path that emphasizes justice and equality for all.

The text then highlights three core principles in Mahavir's teachings: Anekanta, Ahimsa (non-violence), and Aparigraha (non-possession).

Interconnectedness of Ahimsa and Anekanta: Ahimsa stems from Anekanta, and Anekanta is awakened through Ahimsa. Violence encompasses falsehood, theft, and other vices, which originate from the impulse of possession (Parigraha). Possession creates societal disparity and class conflict.
Importance of Aparigraha: The article strongly emphasizes Mahavir's advocacy for Parigraha Pariman (limited possession) as a fundamental for establishing harmony, friendship, and peace in society. This principle is presented as a precursor to modern socialist and communist movements, with Mahavir being the first to propagate this concept effectively 2500 years ago.

The article then shifts to other prominent Jain saints:

Sant Haribhadrasuri (8th Century): Haribhadrasuri, in his work "Aupadeshamala," sought to reconcile Jain philosophy with the concept of God's creation. He argued that the "Ishvara" (God) is the Supreme Soul, the Vitaraaga (free from attachment and aversion) and omniscient Parmatma (Supreme Being). Following His path leads to liberation, and not following it leads to the cycle of birth and death. He presented these interpretations to accommodate those who believed in Ishvara as the creator. He also stated that the true self (Paramatma) is inherently endowed with supreme power and is the doer, thus establishing the concept of a doer without fault. Haribhadrasuri strived to establish harmony through these philosophical explanations.
Acharya Hemchandracharya: Hemchandracharya, while at Prabhas Patan, recited a verse while praising the idol of Somnath Mahadev. This verse exemplifies his non-sectarianism and social service: "My salutations to Brahma, Vishnu, Shiva, or Jina, whoever has conquered all passions like attachment and aversion, the cause of worldly existence." This indicates that the ultimate ideal is the state of Vitaraagata (freedom from passions), and it can be addressed by any name. The verse emphasizes that worshipping the ideal, represented by the idol, can be done through any name, as the essence remains the same.
Sant Yashovijayji: Yashovijayji, in his work "Paramatma Panchisi," states that deities like Buddha, Jina, Hrishikesh, Sambhu, Brahma, etc., though having different names, refer to the same Supreme Soul. In his "Anekant Vibhuti Dwadanshika," he addresses the Lord as Jina (conqueror of passions), Buddha (possessing supreme intellect), Vishnu (pervading all through omniscience), and Shiva (full of auspiciousness). The author interprets this to mean that one can connect with the divine through any idol or path, and the recognition of the ideal is paramount. If someone follows the path of truth and non-violence, they are considered Jain, regardless of their caste, creed, or sect. Jainism embraces such individuals and considers them eligible for liberation.
Sant Anandghanji (18th Century): During Anandghanji's time, the Jain community was divided into various sub-sects (Gachchas), with each fiercely adhering to its own doctrines. Anandghanji, however, did not adhere to these divisions. He believed in the synthesis of all sects and advocated for social harmony. His verses reflect this inclusive approach: "Saints who have conquered their senses, anger, and possess calm minds and noble intentions, reach the state of the Supreme Soul through various paths." He emphasized that those who have conquered their senses and anger and possess calm minds and good intentions can attain the state of the Supreme Soul through different paths.

The article concludes by stating that Jainism is not merely a sect but a way of life. While the Tirthankaras established a four-fold community (monks, nuns, laymen, laywomen) and prescribed codes of conduct, the essence of Jainism lies in its universal principles. The author cites Jayashekharsuri's "Sambodhsattam" which states: "Whether one is a Shvetambara, Digambara, Buddhist, or someone else, if they possess equanimity, they will surely attain liberation."

In essence, the article argues that the teachings of Jain saints, particularly Mahavir, Hemchandracharya, Yashovijayji, and Anandghanji, consistently promote non-sectarianism and social harmony by emphasizing universal principles like truth, non-violence, and equanimity, and by fostering an inclusive approach that transcends rigid divisions and embraces the interconnectedness of spiritual ideals.