Sarvodayi Vichar Ki Avadharna Ke Prerak Jain Siddhant

Here's a comprehensive summary of the provided Jain text, "Sarvodayi Vichar ki Avadharna ke Prerak Jain Siddhant" by Sharda Swarup, focusing on the Jain principles that inspire the concept of Sarvodaya:

The article argues that Jain principles are the foundational inspiration for the concept of Sarvodaya, a philosophy of universal upliftment.

Core Jain Principles and their Connection to Sarvodaya:

• Ahimsa (Non-violence): The author emphasizes that Jainism gave the message of Ahimsa to the world. Mahatma Gandhi, by wielding Ahimsa as a powerful weapon, achieved unprecedented successes. The article posits that Gandhism is, in essence, another form of Jainism. The profound practice of Ahimsa and renunciation in Jainism is presented as a great teaching of sacrifice. Gandhi himself acknowledged receiving teachings from Jain scriptures from Shri Raychand Ji, highlighting the direct lineage of his philosophy. Ahimsa, as touched by Gandhi, has become immortal in the world.
• Sarvodaya's Roots in Jain Philosophy: The article states that the comprehensive, significant, and influential idea of Sarvodaya is inherently embedded in the very roots of Jain philosophy. It credits Acharya Vinoba Bhave with practically presenting this concept in the context of independent India, having drawn it from Jainism.
• The Meaning of Sarvodaya: The author delves into the etymological meaning of Sarvodaya as "सर्वेषां उदयः" (Sarvesham Udayah), which translates to "the upliftment of all" or "everyone's progress." This progress is defined as everyone receiving equal opportunities for advancement, and ensuring that no single individual, caste, or class has a monopoly on happiness and knowledge.
• Rejection of Creator God and Dualism: The article highlights that Jainism rejects the concept of a creator God. It asserts that no omnipotent being is the creator, sustainer, or destroyer of the universe, nor is any substance the creator or destroyer of another. Both monism (one creator) and pluralism (multiple creators) are rejected.
• The Self-Sufficient Universe: Jainism views the universe as self-existent, beginningless, and endless. It never perishes entirely, and change is a continuous process. The universe is described as "ever-changing and ever-constant," with its constancy being self-evident and change being its inherent nature.
• The Broad Meaning of Dharma: In Jainism, the term "Dharma" is not merely about upholding the world but signifies "nature," "disposition," or "essential quality." Just as coolness is the nature of water and burning is the nature of fire, the nature of the soul is described as "equanimity free from delusion." The author quotes Acharya Samantabhadra's definition of Dharma as that which "lifts beings from worldly suffering to supreme happiness." This aligns with the innate desire of every being for happiness and aversion to suffering.
• Respect for Dignity and Equality: Ahimsa, as a key Jain principle, is interpreted as recognizing and respecting the dignity and importance of every individual. It promotes treating others as one expects to be treated, regardless of gender, caste, creed, or nationality. The article uses the example of a Shudra with pure conduct and intentions being equally eligible for religious practice, emphasizing that merit and character, not birth, determine one's worthiness. This is further supported by a quote from Bhavabhuti, stating that virtues are the source of respect, not gender or age.
• Syadvada (The Doctrine of "Maybe"): The article explains that Syadvada, the Jain doctrine of conditional predication, reconciles all contradictions, conflicts, self-interest, competition, disputes, and wars. It acknowledges that no person, religion, or philosophy is complete or faultless; all are partial. Syadvada embraces all these differences and irrigates them with the cool water of tolerance. The essence of Syadvada is that every statement should be made with a qualifier like "syat" (maybe) to avoid the complete negation of other aspects. This principle is vital for understanding diverse perspectives without absolute claims.
• Aparigraha (Non-possession) and Contentment: The article links Sarvodaya to the principle of Aparigraha (non-possession) and contentment (yathalabham santosh). It argues that the relentless pursuit of material comforts and the blind race for desire fulfillment distance humans from peace and happiness. Controlling the accumulation of wealth is essential for social justice and equitable distribution of resources. The concentration of a vast majority of wealth in the hands of a few creates imbalance and social problems. True contentment, as advocated by Jainism, is a personal practice that cannot be enforced by law.
• The Example of Tirthankaras: The article mentions that the 23 Tirthankaras before Mahavir Swami, though from Kshatriya lineages and bound by the limitations of worldly existence, achieved enlightenment through their penance. This illustrates the Jain belief in self-effort and spiritual discipline as the path to overcoming limitations and achieving higher states of being.

In summary, the article "Sarvodayi Vichar ki Avadharna ke Prerak Jain Siddhant" by Sharda Swarup powerfully argues that Jainism, with its core tenets of Ahimsa, Sarvodaya, Syadvada, Dharma as spiritual upliftment, equality, and Aparigraha, provides the philosophical bedrock and inspiration for the modern concept of Sarvodaya. The article suggests that the practical application of these ancient Jain principles can lead to a more just, peaceful, and universally prosperous society.