Samajik Charitra Ke Naitik Utthan Me - Book Summary

Here's a comprehensive summary of the provided Jain text, "Samajik Charitra ke Naitik Utthan me" (On the Moral Upliftment of Social Character), authored by Chandrashekhar Rai:

Core Concept: Religion as a Path to Spiritual and Social Well-being

The text begins by defining religion as a set of thoughts and practices that lead an individual towards their true self (आत्म-स्वरूप) and also contribute to the sustenance of society. It draws a parallel between natural science, which researches the laws of the material world, and religion, which investigates the inner moral and philosophical laws of the ethical and metaphysical realms. Both, in their own ways, pave the path to liberation (मोक्ष) for humanity. Therefore, anything that elevates living beings from worldly suffering to supreme happiness (वीतराग सुख - detachment from passions) and upholds moral upliftment is considered religion.

Jainism: An Ancient and Relevant Tradition

Jainism is presented as one of the world's most ancient and independent religions, having developed and expanded on the Indian subcontinent since time immemorial. Its relevance and utility remain undiminished in the present era.

The Ten Virtues (Das Lakshana Dharma) of Jainism

The core of the text focuses on the ten virtues (दशलक्षण धर्म) prescribed in Jain philosophy. These virtues are aimed at pacifying mental states arising from negative emotions like attachment (राग) and aversion (द्वेष). By practicing these ten virtues, the influx of karma into the soul is halted. The ten virtues are:

उत्तम क्षमा (Supreme Forbearance): This is defined as tolerance and the ability to suppress anger with wisdom and humility, rather than succumbing to it. True forbearance is not born of cowardice or a sense of weakness, but from inner strength. The text outlines five essential bhavas (attitudes) for practicing Kshama:
- Seeking the cause of anger within oneself when anger arises.
- Contemplating the faults arising from anger.
- Abandoning the desire for revenge when insulted, by considering the other person's ignorance.
- Understanding another's anger as a result of one's own karma.
- Considering the virtues gained through forbearance. Practicing Kshama leads to self-control over anger, greed, laughter, fear, and negligence, fostering a spirit of non-violence (अहिंसा).
उत्तम मार्दव (Supreme Humility/Gentleness): This means gentleness, softness, cultivating an attitude of humility, and renouncing pride. It involves not forgetting one's true nature due to perceived superiority in lineage, beauty, caste, wealth, knowledge, austerity, strength, or body. Pride conceals contempt for others, while self-respect involves respecting the honor of others. Maintaining a gentle disposition without ego is the essence of Maradava.
उत्तम आर्जव (Supreme Straightforwardness/Honesty): This involves abandoning crookedness in thought, word, and deed. Whatever is in the heart should be reflected in speech, and whatever is spoken should be acted upon. It means practicing integrity and sincerity in character and behavior, leaving behind deceitful intentions.
उत्तम शौच (Supreme Purity/Cleanliness): This is defined as purity, chastity, and freedom from greed. It means not being enticed by temptations and renouncing the desire for wealth. Not allowing the mind to be drawn to sinful activities by abandoning greed and other passions is considered the highest purity.
उत्तम सत्य (Supreme Truthfulness): According to Indian philosophy, truth is understood as truthful speech (सुनृत), which is both pleasant and beneficial. Even if a statement is factually true, if it is meaningless or harmful, it should be avoided. Jainism emphasizes speaking carefully chosen, beneficial, meaningful, and pleasant words. The text mentions five aspects of truthfulness: discretion in speech, renunciation of anger, greed, fear, and laughter.
उत्तम संयम (Supreme Restraint/Self-Control): This is a crucial aspect of human life, involving the regulation of mind, speech, and actions. It means being cautious in thoughts, speech, and movements. The text quotes Gommatasara, defining a restrained person as one who controls their mind, senses, and renounces (punishment and) the causes of suffering. This includes observing the five great vows (Mahavratas) of non-violence, non-stealing, truthfulness, chastity, and non-possession, practicing the fivefold caution (Samitis), controlling the four passions (anger, pride, deceit, greed), renouncing the "staff" of mind, speech, and body, and conquering the five senses. The text mentions various classifications of Samyama, totaling up to 17 specific practices. It emphasizes that restraint is not merely following rules but doing so voluntarily for self-development and achieving the ultimate goal.
उत्तम तप (Supreme Austerity): This involves self-discipline undertaken to purify impure tendencies and gain spiritual strength for the annihilation of karma. It has two main categories: external austerity (बाह्य तप) and internal austerity (आभ्यन्तर तप), each with six sub-categories.
- External Austerities: Fasting (अनशन), moderate eating (अवमौदर्य), renouncing specific desires (वृत्ति-परिसंख्यान), renouncing delectable tastes and intoxicants (रसपरित्याग), dwelling in solitary places (विविक्त-शय्यासन), and enduring hardships of weather, etc. (कायक्लेश).
- Internal Austerities: Penance for purification of faults (प्रायश्चित्त), humility and reverence (विनय), service to others (वैयावृत्य), self-study (स्वाध्याय), renunciation of external and internal possessions (व्युत्सर्ग), and meditation (ध्यान). The text elaborates on each of these twelve types of austerity.
उत्तम त्याग (Supreme Renunciation/Charity): This involves the act of giving, reaching the stage of renunciation, providing food to the hungry according to one's capacity, offering medicine to the sick, providing knowledge to the ignorant, and granting fearlessness to all beings. Renouncing one's body, mind, and wealth for the country and society is also considered supreme renunciation. Renouncing attachment to worldly possessions, body, and enjoyments, and serving the virtuous is supreme renunciation. Charity given with the motive of gaining fame or honor is not considered supreme.
उत्तम आकिंचन्य (Supreme Non-possession/Detachment): This is the renunciation of attachment to internal states and external possessions. The text states that the true wealth of the soul lies in its inherent virtues like consciousness. The feeling of "I have nothing" is the essence of Akinchanaya. Attaining a purely spiritual perspective, detached from materialism, and not possessing any worldly object is supreme Akinchanaya.
उत्तम ब्रह्मचर्य (Supreme Chastity/Celibacy): This is considered the foremost path in spirituality, as it involves dwelling in Brahma (the true self). The text explains that true Brahmacharya is achieved when one abandons lustful thoughts even when observing the beautiful forms of women. It emphasizes the need for great restraint to protect vital energy (वीर्य). Brahmacharya is considered a supreme virtue, integrated into the five great vows and the ten virtues. The text quotes Kundakundacharya and Padmanandi Panchavishatika to illustrate the depth of Brahmacharya as being absorbed in the pure knowledge of the soul and maintaining detachment even from one's own body. It lists nine aspects of practicing Brahmacharya, from abstaining from contact with women to not harboring desires for sensory pleasures.

Relevance to Social Moral Upliftment

The text strongly asserts the continued relevance of these ten Jain virtues for the moral upliftment of social character. It argues that when social ethics are displaced, inhuman behavior increases, and religion has always served to regulate such deviations. The text highlights that the virtues of Jainism are still pertinent today because society is plagued by terrorism, rape, theft, robbery, and other vices that have led to a decline in moral values. The restoration of these values, the text contends, is possible through the practice of Jain dharma.

Specific Examples of Application:

Forbearance (Kshama): Can reduce anger, which is a cause of many societal problems like violence. It also awakens non-violence.
Humility (Maradava): Can foster gentleness, softness, and humility in society, countering arrogance and pride.
Straightforwardness (Arjava): Can address the growing issue of double-mindedness and lack of trust in society.
Purity (Shaucha), Truthfulness (Satya), and Restraint (Sanyama): Can combat greed, falsehood, and lack of self-control prevalent in society.
Renunciation (Tyaga): Can address issues like poverty and ignorance through charity and the distribution of resources.
Non-possession (Akincanya): Promotes detachment from material possessions, leading to true spiritual happiness.
Chastity (Brahmacharya): Is crucial for managing passions and cultivating a disciplined life.

The author concludes by stating that these ten virtues are considered auspicious for the soul, and the addition of the word "Uttam" (Supreme) signifies the aim of achieving the ultimate objective. The text emphasizes that the pursuit of fame and honor does not constitute true forbearance. The text implicitly suggests that the moral decay in society, driven by greed and the pursuit of pleasure, can be rectified by adopting the principles of Jainism, particularly the virtues of non-possession and chastity.