Samanvay Ki Sadhna Aur Jain Sanskriti - Book Summary

Here is a comprehensive summary of the Jain text "Samanvay Ki Sadhna Aur Jain Sanskriti" by Ramji Sinh:

The book, "Samanvay Ki Sadhna Aur Jain Sanskriti" (The Practice of Synthesis and Jain Culture), by Dr. Ramji Sinh, explores the profound concept of synthesis (Samanvay) as a cornerstone of Indian culture and its deep integration within Jainism. The author posits that synthesis is not merely an option but an essential, albeit often painful, necessity for the evolution of Indian civilization.

Indian Culture as a Synthesis:

From Conflict to Harmony: Indian culture is presented as a historical product of integrating diverse elements – Aryan and Anarya, Paur (urban) and Janpad (rural), and even forest-dwelling cultures. This process of integration, though marked by conflicts, ultimately led to the recognition of synthesis as an ideal for human life.
Influence of Nature and Spirituality: The connection with nature led to advancements in botany, dietetics, and health sciences. The study of the influence of celestial bodies on plants and the fundamental unity between the animal and human worlds contributed to the realization of a universal consciousness. This, the author suggests, is where the concept of Ahimsa (non-violence) likely emerged.
Acceptance of Diversity: Throughout history, India has embraced and assimilated various invaders like the Shakas, Scythians, Gujjars, and Hunas. Unlike expansionist empires, India's approach was often one of forgiveness and inclusion. Internal conflicts were often resolved through duels rather than large-scale warfare to minimize societal impact.
Spiritual Synthesis: The author highlights the journey within Indian religious thought from polytheism (classification of deities) to the Trimurti (Brahma, Vishnu, Shiva) and Vishwadeva, culminating in monotheism (Prajapati, Vishwakarma) and finally Advaita (non-duality) with the understanding that "Truth is One, the wise call it by many names." This spiritual progression is seen as the zenith of the synthesis-sadhana.
Medieval and Modern Synthesis: The integration of various deities in the Panchayatana Puja by Adi Shankaracharya and the spirit of inter-religious harmony by medieval saints exemplified the "self-similar" or "universal self" consciousness. The acceptance of Lord Buddha and Lord Rishabhdev as avatars, despite their rejection of Vedic authority, is presented as a noble attempt at synthesis.

Rishabhdev and the Jain Contribution to Synthesis:

Rishabhdev's Comprehensive Vision: Lord Rishabhdev, the first Tirthankara, is credited with providing a holistic philosophy of synthesis. The core of this philosophy is Ahimsa, defined as recognizing the inherent right of all beings to live, considering all souls as independent, complete, and indivisible entities.
Anekantavada: Synthesis of Thought: To establish Ahimsa intellectually, Anekantavada (the doctrine of manifold aspects) emerged. Anekantavada aims to remove divergences arising from one-sided or narrow perspectives on reality, fostering "mental synthesis" conducive to developing a detached mind.
Syadvada: Synthesis of Speech: Syadvada (the doctrine of conditional predication) is presented as the practice of "verbal synthesis." It emphasizes asserting one's own viewpoint while acknowledging and respecting other perspectives without neglecting them. The praise of Tirthankaras as Syadvadis underscores this principle.
Ahimsa as the Supreme Means: While Ahimsa is not new to Indian culture, Jainism elevated it to the paramount means for liberation. In contrast to Vedic philosophies like Mimamsa, which prioritized violent rituals, Jainism stressed the purity of both means and ends. The author notes the historical conflict between Brahmanical and Shramanic cultures, as reflected in Patanjali's Mahabharata.
Impact of Jain Ahimsa: The influence of Jain Ahimsa led to the eventual decline of ritualistic violence in Brahmanical traditions, with emphasis shifting to "concern for the welfare of all beings." The author draws parallels between the Atmaupamya (self-similarity) concept promoted by Kapila and Patanjali and Jain Ahimsa. While Brahmanical traditions pursued equanimity through austerity and Shramanic traditions through mental purification, both ultimately embraced Ahimsa as a principle of synthesis.
Nirgranthas and Aparigraha: The Jain tradition that emphasized Aparigraha (non-possession) as a means to achieve equanimity and considered even family ties as hindrances to perfect Ahimsa became known as the Nirgranthas, with Neminath and Parshvanath as their prominent propounders.
Samayika: The Practice of Equanimity: The core of Jain culture is this vision of equanimity, manifested in thought, speech, and action. Samayika (equanimity or meditative practice) holds a primary place in the Jain tradition, emphasizing Sam (equanimity), Sham (control), and Shram (effort). Just as Sandhyavandan is essential for Brahmins, Samayika is a crucial daily ritual for all Jains. Jinabhadragani, a seventh-century Jain scholar, considered faith, knowledge, and conduct as integral to Samayika.
Broader Applications of Equanimity: The author points out that Brahmanical tradition symbolizes equanimity as "Brahman" and calls corresponding conduct "Brahmacharya." Buddhist tradition considers feelings like Maitri, Mudita, and Karuna as Brahmavihara. Both Jainism (Uttaraadhyayana) and Buddhism (Dhammapada) and the Mahabharata equate the Shraman who achieves equanimity with a Brahmin, signifying a synthesis between these traditions.

The Four Pillars of Jain Practice for Synthesis:

The text details four core principles that enable the practice of synthesis in Jainism:

Atma-Mimansa (Self-Inquiry): Jainism views the soul as all-pervading, present in every atom of creation, from the smallest organism to the largest being. The principle of Ahimsa stems from this recognition of soul-equality. The Acharanga Sutra emphasizes experiencing others' suffering as one's own. While Upanishads and Vedanta support Ahimsa based on Advaita (non-duality), Jainism, while acknowledging the real difference between souls, establishes Ahimsa by considering all beings as fundamentally equal.
Karma-Mimansa (Karma Theory): To explain the disparities between seemingly equal souls, the theory of Karma is introduced. Actions dictate consequences, shaping the present and influencing the future. This also forms the basis of rebirth. Jainism identifies Darshan-moh (delusion of perspective) as the root cause of perceived differences, akin to Avidya or ignorance in other traditions. This ignorance leads to attachment and aversion, the drivers of violence.
Charitra-Mimansa (Conduct/Ethics): The aim of righteous conduct is to liberate the soul from Karma. While the soul's connection with Karma is eternal, its individual connection is beginningless. The liberation from all Karma leads to the soul's pure and radiant form, eradicating attachment and aversion. This involves practices like Sanvara (restraint) and Nirjara (shedding of karma) to remove the causes of disharmony. The spiritual journey is dependent on the development of inner conduct, progressing through stages of Bahiratma (external soul), Antaratma (internal soul), and Paramatma (supreme soul), where attachment and aversion are annihilated, leading to Ahimsa and detachment.
Loka-Mimansa (Worldly Philosophy): The Jain tradition sees the world as an interplay of conscious and unconscious entities. It is atomistic, but its atoms are mutable, not static like in Nyaya-Vaisheshika. The concept of infinite atoms, though different from the manifold Prakriti of Sankhya, shares a similar understanding of inherent changeability. Jainism, like Sankhya, Yoga, and Mimamsa, views the flow of the world as eternal and infinite, without a creator God. Each soul is the master of its own destiny and the liberator of itself, thus possessing divine potential.

Anekantavada as the Heart of Synthesis:

Comprehensiveness of Anekantavada: Anekantavada is a collection of truth-oriented perspectives that respects all schools of thought. It incorporates Advaita from Sankhya and Brahma Advaita from Vedanta. It also integrates the Buddhist schools of thought, including the doctrine of momentary existence (Kshana-vada) and the philosophies of Vaibhashika, Sautrantika, Vijnanavada, and Shunyata.
Essence of Truth: Anekantavada is characterized by completeness and realism. Truth is that which is complete and realistically perceived. The nature of reality is so complex that complete knowledge is unattainable, and even if attained, difficult to articulate. Our descriptions are inherently incomplete. Therefore, differences among truth-seekers are inevitable due to their incomplete perspectives.
The Practice of Anekantavada: The practice of Anekantavada involves maintaining a detached, curious, and respectful attitude towards opposing viewpoints, critically examining one's own position, and harmonizing contradictions with one's wisdom. It also emphasizes abandoning false pride and correcting oneself when wrong.
Niyavada and Saptabhangi: Anekantavada gives rise to two principles: Niyavada (doctrine of modes or perspectives) for harmonizing different methods of thought, and Saptabhangi (sevenfold predication) for reconciling seemingly contradictory statements about an object.
Misinterpretations and Defense: Despite its liberal nature, Anekantavada has been misinterpreted by non-Jain scholars. Badarayana's critique in the Brahma Sutras and the responses from Vedanta scholars, along with attacks from influential Buddhists like Vasubandhu, Dignaga, and Dharmakirti, spurred Jain thinkers to develop a more logically structured defense of Anekantavada.
Widespread Influence: Nevertheless, Anekantavada has significantly influenced Indian culture. Even critics like Ramanuja, in his defense of Vishishtadvaita against Maya-vada, employed aspects of Anekantavada. The coordination of duality and non-duality in the philosophies of Vallabha (Shuddhadvaita) and Nimbarka (Dvaitadvaita) also reflects the synthesizing nature of Anekantavada.
Vedic Roots and Buddhist Parallels: The Vedic hymns, such as the Nasadiya Sukta, which describes the origin of the universe as neither existent nor non-existent, and the differing accounts of creation from different Vedas, highlight the multifaceted nature of inquiry and the inherent need for synthesis. The Buddhist doctrine of Vibhajyavada (analytical approach) and the Middle Path, which advocates avoiding extremes, also resonate with the spirit of Anekantavada. While Buddha's Vibhajyavada was somewhat limited, Mahavir expanded it, resolving contradictory principles within the same context through relative perspectives. Thus, Vibhajyavada evolved into Anekantavada.
Anekantavada as the Lifeblood of Jainism: The absence of Anekantavada in practice is seen as a cause for the spread of violence. Jainism's non-expansionist nature is attributed to its adherence to Anekantavada and its foundational principle of Ahimsa. Jain culture insists on examining subjects from multiple perspectives. Anekantavada is a way of life, an open "mind-eye" that allows truth to flow from all directions. It is a realized philosophical truth, not mere imagination.
The Strength of Neutrality: The more neutral, clear, and detached one's thoughts are, the stronger Anekantavada becomes. Synthesis is a vital necessity of life, but unthinking or imitative synthesis lacks vibrancy. Therefore, embracing Anekantavada as mental non-violence is crucial for making the practice of synthesis robust.

Conclusion:

The book concludes by reiterating that Jainism's unique contribution to Indian philosophy is its ability to view reality from relative perspectives, speak cautiously with relative expressions, grant all beings an equal right to live, and advocate non-possession for societal equality. The author highlights the importance of Aparigraha for achieving equality in society. The Jain tradition's characteristic feature is its unwavering insistence on considering all possible perspectives to achieve a complete understanding and synthesis of an object. Thus, Syadvada is rightfully called the "world-conquering, thorn-less great king." The Rgvedic verse "Ekam Sat Vipra Bahudha Vadanti" is indeed the seed mantra of synthesizing Anekantavada. The Jain doctrine of utpad, vyay, and dhrauvya (origination, decay, and permanence), representing a unique form of transformational causality, presents a distinct synthesis in metaphysics. Furthermore, the conduct-oriented Jain religion has utilized philosophical knowledge for ethical purification, employing even dry disciplines like logic for synthesis. Despite philosophical conflicts, the Jain tradition exhibits remarkable equanimity, liberality, and a synthesizing perspective. The author quotes Hemchandra and Haribhadra to illustrate this open-mindedness and the acceptance of reasoned arguments regardless of their source.

In essence, "Samanvay Ki Sadhna Aur Jain Sanskriti" argues that synthesis is the lifeblood of Indian culture, and Jainism, through its core principles of Ahimsa, Anekantavada, and Syadvada, provides a profound and practical framework for achieving this vital synthesis in thought, speech, and action, fostering harmony and understanding in all aspects of life.