Sampraday Aur Congress

Here's a comprehensive summary of the Jain text "Sampraday aur Congress" by Sukhlal Sanghavi, based on the provided PDF content:

The book "Sampraday aur Congress" (Sectarianism and the Congress) by Sukhlal Sanghavi explores the historical disconnect and eventual convergence between various religious communities in India, particularly Jains, and the Indian National Congress, a political organization striving for national independence. The core argument is that sectarian mindset, characterized by narrowness and inaction, initially prevented active participation in the Congress, but changing times and the leadership of Mahatma Gandhi facilitated a gradual integration.

Initial Resistance and Sectarian Mindsets:

The text begins by recounting interactions with sincere followers of different religious traditions during the Swadeshi and Bangal Partition movements. A Jain monk, when asked why he didn't participate in the Congress, stated that it was a political body focused on state affairs and opposition to the state, which was irrelevant to a renunciate's path. Similarly, a renunciate devoted to Upanishads and the Gita found the Congress's divisiveness antithetical to his Advaitic (non-dual) philosophy.

A Kathakar (storyteller) specializing in the Mahabharata criticized the Congress for being filled with English-educated individuals who delivered speeches and dispersed, lacking the "Karma Yoga" (path of action) of Krishna. A devout Muslim Maulvi would likely have viewed the Congress as fostering caste-based divisions and neglecting Islamic injunctions. A follower of Vedic traditions would have pointed out the absence of movements for the upliftment of the untouchables or the full respect of women, which they considered essential Vedic principles. A Bible-devoted padre would have seen the Congress as failing to open the door to the "kingdom of the heavenly Father."

This initial phase highlights a period where true adherents of any sect found the Congress incompatible because its principles and activities did not align with their core beliefs or their perception of religious duty.

The Shift: Gandhi's Influence and Changing Ideals:

The narrative then shifts to a time when prominent nationalist leaders like Lala Lajpat Rai and Lokmanya Tilak expressed views that challenged absolute adherence to non-violence and truth in politics. Lala Lajpat Rai argued that teaching absolute non-violence to youth was misguided, leading to weakness, and that this weakness would be further exacerbated. Tilak suggested that truth in politics could only be practiced within limits, and that Chanakya's strategic policies often prevailed.

These statements created a dilemma for the Jains. On one hand, they had to counter the accusation that non-violence leads to weakness. On the other, they questioned how Jains, who considered non-violence the supreme dharma, could participate in a Congress led by figures who seemed to endorse violence and pragmatic political strategies. For Jain ascetics, this reinforced their existing belief that true Jains could not participate in the Congress.

However, the situation changed dramatically with the arrival of Mahatma Gandhi on the political scene. Gandhi, a devout practitioner of non-violence and truth, directly responded to Lala Lajpat Rai's critique by asserting that non-violence does not breed weakness but, in fact, possesses immense strength. He argued that if violence were the sole promoter of valor, inherently violent communities would not appear timid. Gandhi also addressed Tilak's pragmatism by stating that while politics has a history of stratagems and untruths, its story is not yet complete. Tilak, though not fully convinced by Gandhi's philosophical argument, was impressed by Gandhi's sincerity and his ability to live by his principles.

Gandhi's defense of the principles of non-violence resonated deeply with the Jain community, leading to widespread celebration. They felt that Gandhi had truly understood and embodied the teachings of Mahavir. While Jains found satisfaction in the defense of non-violence, Vedic and Muslim communities reacted with strong resentment. Many felt that Gandhi's unwavering advocacy of absolute non-violence and truth was characteristic of a Jain, and that if he had understood the essence of Vedic or Brahmanical dharma as well as Tilak did, he would not have promoted such extreme stances. Muslim communities were naturally irritated. Nevertheless, with Gandhi's growing influence in the Congress, the doors of the Congress began to open for Jains.

The Generational Divide and Evolving Consciousness:

The author posits that this brief account is sufficient to understand the sectarian mindset. This mindset leads to narrowness and inactivity, preventing engagement in larger endeavors. When nationalist leaders like Tilak and Lajpat Rai were prominent, devout Hindus and renunciates did not consider the Congress their field of action, often citing religious reasons. Similarly, when Gandhi's philosophy of truth and non-violence entered the political arena, staunch Jain adherents and ascetics remained distant, feeling they were protecting their dharma by staying away.

However, the text observes a paradigm shift driven by divine providence. The youth of every sect, influenced by education, began to change their perspectives. This educational shift fostered a broader worldview, even between fathers and sons with differing sectarian views. The new generation, regardless of their deep understanding of religious scriptures, realized that their elders and religious leaders, while advocating certain principles, did not actively practice or operationalize them within their own limited circles. They saw that these principles could not be effectively applied in broader spheres like the Congress. Consequently, the new generation perceived their sects, in terms of practice and religion, as restrictive.

Driven by this realization, the educated youth of all sects began to lean towards nationalism, shedding sectarian prejudices, and adopting the Congress as their field of action.

The Conflict Between Old and New:

This led to an intellectual conflict between the traditional, sectarian scholars and religious leaders, and the new generation embracing nationalistic ideals. Muslim youth challenged their elders, arguing that the Congress offered a broader platform to realize the Prophet's principle of brotherhood, which had become fragmented by internal divisions within Islam. Hindu youth questioned their religious leaders about their withdrawal from public life, especially when the teachings of the Mahabharata and Gita emphasized action and valor. Jain youth challenged their gurus, asking why they preached non-violence and restraint from worldly pleasures while ignoring societal issues like alcoholism or the meat trade.

The modern youth, described as "Kal Yug" (age of decline) individuals, were no longer willing to accept teachings without scrutinizing them and demanding practical demonstration. They would only follow those who could live by their pronouncements. The author believes that the National Congress has been instrumental in breaking this wall between pronouncements and life.

Three Classes within the Jain Community:

The text then categorizes the Jain community into three classes:

1. The Narrowest Class: This group rigidly associates everything with their Jain identity and shows indifference or even disdain for anything not explicitly linked to Jainism. This includes both ascetics and householders, characterized by stubbornness and dogma.
2. The "Liberal" Class: This group outwardly displays less emphasis on their Jain identity and may engage in charitable activities or public religious discussions to promote Jainism. While more thoughtful than the first class, they are characterized by timidity and artificiality. They do not openly support national activities, and if a follower shows interest, they might dampen their enthusiasm. They prefer activities that enhance their prestige without requiring significant personal effort.
3. The Third Class: This is a distinct group characterized by a broad outlook and a commitment to action rather than mere ritual or dogma. They are not driven by the pursuit of prestige or bound by sectarian restrictions. Their principle is to perform welfare activities for the common good, regardless of whether they are recognized as Jain. This class is small but has a vast intellectual and practical scope, incorporating principles of non-violence and anekanta (non-absolutism) that can be practiced. They are seen as embodying the spirit of service and will ultimately find their purpose within the framework of the National Congress.

Conclusion and Call for Unity:

The author concludes by stating that, sooner or later, all sects will have to unite with the Congress, either from within their boundaries or by transcending them, with genuine liberality. The perception of the Congress as merely a political or exclusive institution is fading. People are realizing that such views stem from delusion. The author expresses a hope that individuals will bravely think for themselves and that in the National Congress, the life-preservation of every sect will be found, and nowhere else. The text is presented as a lecture given in Bombay in 1938.