Sanskrutik Suraksha Ki Upadeyta

Here's a comprehensive summary in English of the provided Jain text, "Sanskrutik Suraksha ki Upadeyta" (The Utility of Cultural Security) by Bansidhar Pandit, presented as an address to the Bharatvarshiya Digambar Jain Vidwat Parishad:

The text is an address by Bansidhar Pandit, the president of the Bharatvarshiya Digambar Jain Vidwat Parishad (All India Digambar Jain Scholars Council). He expresses his initial apprehension about leading such a prestigious organization, acknowledging the presence of more learned and capable scholars and feeling inadequately equipped to address the complex challenges facing their community. However, he accepts the responsibility and proceeds to outline several critical issues for deliberation.

The Central Theme: Preserving and Promoting Jain Culture

The core concern of the address is the preservation and security of Jain culture. Pandit emphasizes that every society has a culture, and India, in particular, is a land of diverse ancient cultures. He defines culture as having two aspects: its philosophical underpinnings and its prescribed code of conduct for human life. He argues that it is the inherent duty of every individual to have firm faith in their culture's philosophy and to strive to live according to its principles.

Key Problems and Solutions Presented:

Pandit identifies and elaborates on five primary problems:

1. The Defense of Culture:

   • He stresses that the fundamental purpose of Jainism is to liberate the soul from bondage to material substances and achieve self-reliance. However, until self-liberation is attained, the goal should be to lead a happy and meaningful life.
   • He highlights that human life is inherently social and interdependent, as encapsulated by the Jain principle "Parsparopagraho Jivanam" (mutual assistance of souls). This interdependence forms the basis of social structures like family, cities, and nations, and even global organizations like the United Nations.
   • He identifies conflict and the breakdown of these organizations as stemming from clashes of self-interest, leading to indifference, intolerance, disrespect, and untrustworthiness.
   • The Jain solution to this is to adopt tolerance (Kshama), humility (Mārdav), honesty (Ārjav), and truthfulness/selfless help (Satya) – collectively representing non-violence (Ahimsa).
   • He laments that both individuals and society, including the Jain community and its scholars, have neglected these principles, leading to the spread of intolerance, inequality, dishonesty, and non-cooperation. He feels the essence of Jain culture is fading, leaving only its name.
   • He attributes the decline to the pervasive influence of indulgence (Bhoga) and accumulation (Sangraha), which lead to violence, theft, and falsehood. Even when these actions are harmful, they are often perceived as virtuous due to a loss of discernment.
   • Pandit clarifies that while consumption and accumulation for basic needs are permissible, they become sinful when driven by excessive desire for taste, fashion, or wealth accumulation for its own sake.
   • He calls upon scholars to internalize this subtle philosophy, guide the erring Jain community back to the right path, and spread this knowledge globally.

2. Resolving Complexities Through Philosophical Discussion:

   • He notes that while Jain scholars exist, many philosophical and ethical questions remain points of contention or have not yet been adequately addressed, even within ancient scriptures.
   • He proposes a regular forum (at least once a year) where scholars can gather, engage in goodwill discussions, explore deep philosophical mysteries, and resolve debated issues.
   • He cites the successful philosophical discussion held in Jaipur-Khaniya as an exemplary model for this.
   • He warns that with the passing of older scholars, the lack of resolution on these issues will leave future generations in ignorance and the beneficial aspects of Jain culture hidden forever.
   • He asserts that Jain philosophy, based on omniscience, is scientifically supported. Concepts like the six substances, seven realities, the cycle of transmigration and liberation, the causes of worldly existence and liberation, the stages of spiritual progress, the theory of karma, Anekantavada (non-absolutism), Syadvada (contextual predication), the systems of Pramana (means of knowledge) and Naya (viewpoints), and the analysis of different Nayas are all scientifically superior and comprehensible.
   • He also points out the practical and beneficial nature of Jain ethical practices, such as Gandhi's endorsement of the nutritional differences in food prepared by hand versus machines, the abstention from night meals, the practice of filtering water, and the temporal limits on food consumption. He stresses the need to bring these aspects into the light and propagate them.
   • He suggests the establishment of a dedicated cultural journal by the Parishad to publish scholarly research, resolve debates, and explain the scientific utility of ethical practices to the public, distinguishing it from existing self-serving and conflict-ridden publications.

3. Organization of Scholars and Their Difficulties:

   • He recalls the establishment of the Parishad at the Virashasan Mahotsav in Kolkata, where scholars with differing ideologies united to form the organization.
   • He emphasizes that the strength of this organization depends on addressing the collective difficulties faced by scholars.
   • He acknowledges that while the Parishad has worked in this area, it has not been fully successful, and the challenges faced by scholars have magnified over time. He calls for renewed focus on finding solutions to these difficulties.

4. Unification of the Parishad and the Shastri Parishad:

   • He observes that there are a limited number of Jain scholars. However, there are two existing bodies, the Vidwat Parishad and the Shastri Parishad, both dealing with scholarship.
   • He proposes the unification of these two organizations to increase collective strength and efficiency, noting that separation can foster conflict. He invites consideration of how such a unification could be structured.

5. Security of Cultural Knowledge:

   • He states that while there are Jain educational institutions and financial support, and Jain culture is being incorporated into university curricula, there is a severe shortage of students.
   • The primary reason is that the objective of education has shifted towards securing jobs and maximizing financial gain, which cultural education typically does not promise. This leads to the fear of cultural knowledge becoming extinct in the future.
   • He acknowledges positive changes in some institutions that have improved their teaching methods and produced scholars working in good fields outside the social sphere. However, this has often resulted in a disconnect from social and cultural work.
   • He urges the Parishad to reconnect with these scholars and reawaken their interest in social and cultural activities. He also calls for concrete measures for the future security of cultural knowledge.
   • His suggestion is to identify intelligent individuals inclined towards asceticism, cultivate their interest in studying cultural philosophy, and provide them with facilities to reside in educational institutions as students. If this tradition can be established, the future security of cultural knowledge can be ensured for a long time.
   • He also points out that current teaching methods, while helping students practice texts, often leave them weak in understanding the subject matter and require excessive effort. He advocates for developing scientific teaching methodologies to make subjects easier to grasp and reduce student effort, fostering genuine interest.
   • He expresses happiness that scholars are increasingly studying and writing about Jain literature from a historical perspective, sparking interest among non-Jain scholars, which is beneficial for the spread of Jain culture. He also stresses the need to create original cultural literature in vernacular languages like Hindi, mirroring the approach of ancient sages. While translations are happening, they are not enough.

Conclusion:

Pandit concludes by expressing his hope that the council members, the Jain community of Siwani (the host city), and all attendees will engage in deep reflection on these matters, devise concrete programs, and set a course of action. He highlights Siwani's historical and cultural significance, the ongoing Panchkalyanak festival, and the excellent arrangements made by the local community. He fondly remembers the late Pujya Ganeshprasadji Varni Maharaj, whose guidance was instrumental in previous sessions, and emphasizes the need to continue his legacy of promoting the study and teaching of Jin Vani (the word of God). He suggests establishing "Varni Swadhyay Shalas" (Varni Study Rooms) in his memory to propagate right knowledge. He concludes by requesting forgiveness for any errors in his speech due to ignorance and limited capacity.