Sanskruti Ka Swarup Bharatiya Sanskrut Aur Jain Sanskruti

Here's a comprehensive summary in English of the provided Jain text, "Sanskruti ka Swarup: Bharatiya Sanskrut aur Jain Sanskruti" by Vijayendra Snataka:

The article explores the nature of culture, contrasting and comparing Indian culture with Jain culture.

Defining Culture: The author begins by acknowledging the difficulty in defining culture, as its constituent elements and their importance are viewed differently by scholars. He rejects the idea that culture is purely innate, a product of birth or lineage. Instead, he emphasizes that culture is acquired through education, morality, purity of conduct, acquired knowledge, and societal behavior. While acknowledging the role of innate talent, the author stresses that mere brilliance, wealth, or knowledge doesn't constitute culture; purity of conduct, empathy, tolerance, non-possession, non-violence, and forgiveness are crucial. Citing F.J. Brown and Edward Tylor, the author defines culture as a framework of human behavior influenced by the environment, encompassing acquired knowledge, beliefs, arts, literature, and customs. Culture is considered a human uniqueness, not found in non-human beings, and is essential for societal preservation and human development, taking centuries to form through accumulated experiences.

Culture vs. Civilization and Religion: The author distinguishes between civilization and culture. Civilization refers to material achievements, tools, inventions, social and political institutions, and useful arts that cater to physical comforts. Culture, on the other hand, relates to higher thoughts, contemplation, and noble conduct, aiming for eternal values and spiritual development. While civilization provides external means, culture defines the inner nature of a society. The author warns that excessive material advancement can lead to a decline, as seen in Western civilization.

Regarding religion, the author clarifies that when the term "religion" is used broadly to encompass duty, virtuous conduct, and self-restraint, it integrates many elements of culture. However, when religion narrows down to dogma and fanaticism, it loses its connection with culture. True religion, in the author's view, is that which supports society and individual development, leading to both worldly upliftment and spiritual liberation. He asserts that while religion and culture are interdependent, culture is not a synonym for religion.

Indian Culture: Indian culture is described as dynamic and adaptable, changing with the times. It is a composite culture with roots predating the Indus Valley civilization and Dravidian culture, significantly influenced by Aryans and later migrants. Its remarkable ability to integrate and assimilate new elements makes it unique and considered a liberal culture by scholars. It has absorbed various communities and their deities, assimilating them into its vast ocean of traditions, much like rivers merging into the sea. The author emphasizes that Indian culture cannot be attributed to a single era and that its core principle is the upliftment of humanity. The concept of "Vasudhaiva Kutumbakam" (the world is one family) and the desire for the well-being of all living beings ("Sarve Bhavantu Sukhinah") are fundamental.

Indian culture emphasizes the parallel development of spiritual and material aspects. Individual refinement is seen as the foundation for societal progress. Purity of conduct, truthfulness in thought, word, and deed are paramount. True culture is not tied to wealth, power, or status but to self-restraint, non-possession, tolerance, compassion, non-violence, truth, service, equality, and love. The epic heroes of the Ramayana and Mahabharata exemplify these values, serving as cultural benchmarks.

The author acknowledges that while the core elements of culture may be similar across civilizations, national or ethnic cultures contribute to our connection with our heritage and traditions. He cautions against the uncritical imitation of foreign cultures, which can undermine national pride. Indian culture's strength lies in its ability to selectively adopt beneficial elements from other cultures while retaining its essence.

The author refutes the notion that Indian culture is solely rooted in religious conservatism or superstition, highlighting its open acceptance of other religions and its role in fostering the development of languages like Urdu. He cites examples like the transformation of Rath Yatra into Taziya processions and the influence of Indian culture in countries like Egypt, China, and Japan. Indian culture has never been aggressive and its resilience against invasions and influences like Islam and Christianity is a testament to its vitality. He notes that the Indian Renaissance, through figures like Raja Ram Mohan Roy and Swami Vivekananda, further strengthened and liberalized Indian culture.

Jain Culture: Jainism, an ancient Indian religion, traces its origin to the first Tirthankara, Rishabhanath. While Lord Mahavir is often mistakenly credited as the founder, he played a crucial role in revitalizing and reformulating Jain principles for his era. The author emphasizes the importance of the philosophical and cultural values established during Jainism's resurgence, particularly its emphasis on public engagement through vernacular languages like Ardhamagadhi, Prakrit, and Apabhramsha.

A key characteristic of Jain culture is its liberalism in thought, exemplified by the philosophy of Anekanta (non-absolutism) and Syadvada (conditional predication). These doctrines assert that no single viewpoint holds the ultimate truth and that multiple perspectives are necessary for a complete understanding of reality. This fosters an environment of tolerance, equality, and harmony.

Jain culture places great importance on conduct and ethics, outlined in the Three Jewels: Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra). The five great vows (Mahavratas) – non-violence (Ahimsa), truthfulness (Satya), non-stealing (Asteya), non-possession (Aparigraha), and chastity (Brahmacharya) – are central. Jainism advocates for Ahimsa in thought, word, and deed, Aparigraha (non-attachment to possessions), and Brahmacharya as essential for social respect and individual development.

Jain culture strongly advocates for social justice, equality, and fraternity, rejecting any form of social disparity. Its primary goal is to provide individuals and society with a lifestyle that is non-violent, peaceful, fearless, loving, harmonious, and creative. The emphasis on understanding each other's views and not claiming absolute truth fosters a culture of tolerance and universal brotherhood. Jain culture's resilience throughout history is attributed to its adherence to these principles.

Conclusion: The author concludes by stating that world culture is the history of human development. While modern scientific and technological advancements have broadened culture, it is crucial to maintain a balance between intellectual progress and emotional sensitivity. He warns against the destructive potential of science without ethical guidance, referencing the atomic bombings of Nagasaki and Hiroshima. Indian culture's distinction between "war for righteousness" and "unrighteous war" reflects its emphasis on differentiating between human and demonic cultures. The core principles of Jain and Indian culture are "live and let live," non-possession, peace, contentment, and the belief in the immortality of the soul. The respect for great souls and the emphasis on learning from wise individuals are paramount. The author highlights that India has never persecuted great thinkers and has always sought constructive development in science, art, and philosophy, aiming for universal peace and unity through cultural progress. He reiterates that tolerance, liberalism, composite culture, Anekanta, Syadvada, and Ahimsa are interconnected aspects of India's unique strength, capable of uniting the world.