Sanskrutik Avdan

This document, titled "Sanskrutik Avdan" (Cultural Contributions) by Bhagchandra Jain, delves into the profound and multifaceted impact of Jainism on Indian culture and spirituality. It argues that culture is an internal element focused on spiritual refinement, while civilization is its external, mutable aspect. Jain culture, encompassing values, ethics, religion, literature, art, education, and philosophy, is presented as a holistic and enduring force.

The text begins by contrasting the introspective nature of humans, often undermined by doubt and intellectualism, with the spiritual quest driven by religion and spirituality. It highlights vivek (discretion) as the defining element between humans and animals, enabling human progress through consciousness and willpower.

A significant portion of the text is dedicated to exploring the interplay between Jainism and other Indian cultural traditions, particularly the Brahmanical and Shramanic streams. It asserts that Jainism, as a core part of the Shramanic tradition, has deeply influenced Indian culture for millennia, contributing scientificity, progressiveness, universality, unity, equality, and individual freedom to philosophical thought.

The author meticulously breaks down Jainism's contributions into several key areas:

• Cultural Contributions:
  • Shraman vs. Brahman Culture: While distinct, these traditions are presented as complementary. Jainism, with its emphasis on equanimity and self-effort (purusharth), influenced the spiritual, renunciatory aspects of Brahmanism. Conversely, Brahmanical ritualism influenced Jain practices.
  • Core Concepts: Jainism's emphasis on samata (equanimity), purusharth (self-effort), and aparigraha (non-possession) are highlighted as foundational. It is presented as a tradition that liberates individuals from societal inequalities like casteism and colonialism, promoting self-reliance.
  • Understanding Dharma: The text clarifies that Dharma is not mere ritual but a life-affirming, universal principle that promotes peace, truth, justice, and good will. It defines Dharma in its personal and social dimensions, emphasizing its role in self-improvement and societal harmony. The text criticizes the degeneration of Dharma into mere ritualism, which leads to violence and disharmony. It advocates for a universal human identity above religious labels.
  • The Nature of Dharma: Dharma is explored through various lenses: its general form, its inherent nature, its qualitative aspects, and its path to liberation (moksha marga). The text traces the etymology of "Dharma" and its diverse interpretations in Vedic and other Indian philosophical systems, positioning Jain Dharma as Arhat Dharma, focused on overcoming karma for liberation.
  • The Self as the Supreme: Jainism is an "atma-vadi" (self-centric) religion where the soul itself, by destroying karma, becomes the supreme being. It rejects the concept of an external creator God, emphasizing self-reliance and the inherent potential of the soul.
  • Individual Freedom (Atma-Swaatantrya): Jainism proclaims individual freedom, the right to independent thought and meditation. It asserts that individuals are the creators and experiencers of their own karma, leading to detachment and self-transformation. The path to liberation involves self-discipline and shedding ego.
  • Equanimity (Samata-vaad): Equanimity is presented as the very essence of Dharma and Jain culture. It is the natural state of the soul, characterized by non-attachment, truthfulness, humility, and peacefulness. This concept transcends communal and sectarian boundaries, fostering humanity and social harmony.
  • Moral Purity (Charitrik Vishuddhi): Moral purity, achieved through the combined practice of right perception, right knowledge, and right conduct (Ratnatraya), is considered essential for spiritual progress. It emphasizes self-control and the eradication of negative emotions.
  • Anekantavada (Many-Sidedness): This philosophical principle, advocating for multifaceted perspectives, is presented as a solution to societal conflicts and intolerance. It promotes mutual respect, dialogue, and understanding, countering extremist viewpoints. It is seen as the foundation for universalism and social welfare.
  • Non-violence (Ahimsa) and Non-possession (Aparigraha): These are identified as the core principles of Jain culture. Ahimsa is not merely the absence of violence but a positive state of compassion and self-control. Aparigraha is the renunciation of possessions, both material and emotional, seen as the root of violence.
  • The Synthesis of Ratnatraya: Right faith, right knowledge, and right conduct are presented as the three jewels that constitute the path to liberation. They are interdependent and essential for spiritual realization. The text details the practice of these principles for both householders and ascetics.
  • Self-Study (Swadhyaya): Self-study through various means is considered the highest penance, aiding in the realization of the true nature of Dharma and the self.
  • Utilisation and Devotion (Upayog and Bhakti): The concept of "Upayog" (consciousness) is explained, leading to the understanding of different types of knowledge. Devotion (Bhakti) is presented as an integral part of spiritual practice, directed towards the Tirthankaras, and encompassing various rituals and devotional practices, albeit within an ethical and non-violent framework.
  • Social Equality: Jainism championed social equality, rejecting the caste system and emphasizing karma and character as the basis for social standing. It granted women equal rights to spiritual liberation.
  • Individual Freedom and Karma Theory: The text reinforces the Jain belief in individual autonomy and responsibility for one's actions, negating the role of God in creation and karma. The soul's journey is described through stages: Bahir-atma (external soul), Antar-atma (internal soul), and Param-atma (supreme soul).
  • Philosophical Contributions: Jainism's philosophical contributions include Anekantavada, Syadvada, and Pramanavada, which emphasize relative truths and multi-perspectival understanding, promoting tolerance and intellectual humility.
  • Artistic Contributions: Jainism significantly contributed to Indian art and architecture, evident in sculpture, cave architecture, inscriptions, manuscripts, and painting. The text highlights the prominence of non-violent themes in Jain art, from the ancient Indus Valley Civilization to medieval temples.
  • Unity and Nationalism: Jainism fostered a sense of unity and national consciousness by promoting principles of coexistence, non-violence, and mutual support. It emphasized the importance of local languages for cultural propagation.

In essence, the book "Sanskrutik Avdan" presents Jainism as a profound spiritual and philosophical tradition that has deeply enriched Indian culture by advocating for universal values like equanimity, self-effort, non-violence, and social equality. It highlights Jainism's unique approach to spirituality, its intellectual rigor, and its enduring impact on art, literature, and societal norms.