Shastra Maryada - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shastra Maryada" by Sukhlal Sanghavi, in English:

Understanding "Shastra" and the Nature of Truth

The text begins by defining "Shastra" as that which provides knowledge, introduction, and experience about a subject. The value of a shastra is determined by the depth and breadth of this introduction and experience. However, its true prestige rests on its truthfulness (yatharthata). A shastra, even if profound, loses value if it contains flawed perspectives or errors. The etymology of "Shastra" is broken down into "Shas" (meaning completion of introduction and experience) and "Tra" (meaning power of protection). A shastra protects humans from straying from the right path and directs their energy toward truth, a protective power that depends solely on truth, not necessarily on the vastness or depth of knowledge.

The author acknowledges the difficulty in identifying a definitive shastra, as no shastra throughout history has been entirely free from criticism or potential for change. This leads to a discussion about human nature: our curiosity and faith. While curiosity leads to vastness, faith provides steadfastness. However, when these are combined with "demonic tendencies" (asuri vritti), humans become confined to a limited perspective, perceiving only "complete truth" within a single statement, text, or tradition, leading to conflicts and the labeling of other scriptures as false or incomplete.

The text offers a way out of this dilemma by suggesting that truth is one and indivisible, but its manifestation (avirbhava) occurs chronologically and through various forms. If truth could be fully manifested without temporal and formal differences, the quest for truth would have concluded long ago. Great souls who have revealed truth have always inherited the work of previous truth-seekers. No one has discovered truth ex nihilo; they build upon the legacy of their predecessors. Therefore, every shastra can be seen as a combination of successive and varied perceptions of those who researched, are researching, or will research a particular subject. If these sequential perceptions are compiled in their original order, they form a complete, unbroken shastra. If parts of these chronological manifestations are taken separately, they might not be considered the entire shastra but can still be called shastras as they represent a segment of a larger, unbroken truth. To label such a segment as "complete" is false.

The author argues that no single scripture (Ved, Upanishad, Jain Agam, Buddhist Pitak, Bible, Quran, etc.) is the sole, final, and complete shastra. They are all indicators of the gradual manifestation of truth in a larger, unbroken, and timeless shastra, or they present different facets of that truth according to time, place, and nature. This understanding allows individuals to remain loyal to their chosen truth without doing injustice to others, preventing others from being led into injustice. Blind faith should be avoided, and scriptures should be valued appropriately, neither over- nor underestimating them.

The Creator and Protectors of Shastras

Shastras have creators, protectors, and augmenters. Creators are fewer than protectors and augmenters. Protectors are of two types:

Devoted Protectors: They remain loyal to the original creator's work, striving to understand, clarify, and propagate it. They are so devoted that they find no need to improve or change the original experience, rigidly adhering to the literal words and closing their eyes to other perspectives.
Visionary Protectors: They are devoted but also possess insight. While following the original creator's work, they don't adhere to it literally. Instead, they identify and rectify errors or fill in necessary gaps to the best of their ability.

The first type brings a one-sided depth, while the second type brings vastness through refinement and augmentation. Examples are given: Brahman texts and Mimamsa are considered first-type protectors of the Mantra Veda, seeking to systematize and strengthen its authority. Upanishads, Agams, Pitakas, and Gita are seen as second-type protectors, refining, augmenting, and developing the inherited legacy. This leads to conflicts and "fortifications" between those who receive the same legacy but have different natures and perspectives.

The Conflict Between New and Old and the Evolution of Truth

This fortification gives rise to sects and deepens ideological struggles. While seemingly detrimental, this conflict ultimately drives the manifestation of truth forward. Strong thinkers and capable creators emerge from this struggle, advancing existing scriptural truths and sentiments. Initially, these new ideas shock people, and many, armed with the weapons of convention and revered words, are ready to silence the innovator. The innovator then explains their ideas using the very words of the ancient scriptures. This process allows ancient words to evolve in meaning and create new levels of understanding and sentiment. When these new levels become outdated or obstructive, new thinkers create further layers of understanding based on previously established, now older, ideas. This layering of thought within the same "shell" of words is a common feature in religious texts. The author suggests that if new ideas had to create entirely new words and attract separate followers, the conflict between old and new would be absent. However, by retaining the same words and followers, nature creates a tension that leads to development. The author illustrates this by comparing the evolving meanings of words like "Brahman," "Indra," "Rita," "Tapas," "Karma," and "Varna" from the Mantra Veda to the Upanishads, and then to the teachings of Mahavir and Buddha, and finally to the Gita, demonstrating the significant changes in the Indian psyche over millennia. These changes were not sudden but involved considerable struggle and opposition.

The Present Era and its Challenges

The current era presents new ideas and sentiments in various fields, including spiritual ones. There are those who accept emotions without intellectual scrutiny, and others who dismiss emotions without consideration. The previous discussions are intended to explain what has happened and what should happen in these situations. Creators and protectors are natural products of humanity; even nature cannot erase their existence. The conflict between new and old is an essential part of truth's manifestation and sustenance. The purpose of this discussion is to develop the understanding of what constitutes a shastra and to cultivate the ability to discern the "butter" that naturally rises from the churning of new and old ideas.

The text then poses specific questions to the Jain community regarding contemporary challenges:

Jains in Politics and National Life: Should a Jain participate in national and political affairs, and if so, how? This question arises from the perception that politics is driven by self-interest and narrow sentiments, which seem to contradict true Jainism.
Marriage Customs, Occupations, and Gender Relations: The text asks whether contemporary evolving ideas about marriage customs, occupations, and gender relations have a basis in Jain scripture or align with true Jainism. It questions whether to adapt these new ideas to ancient scriptures, create new scriptures, or face the potential extinction of the Jain community if these ideas are rejected.
The Role of Gurus: If the guru institution, meant to guide, becomes a burden and leads to the downfall of its followers, should people abandon the gurus or drown with them? Or should they find a new path that supports both the gurus and themselves?
Permissible Occupations: The text inquires which professions are compatible with Jainism and which are detrimental. It questions whether agriculture, blacksmithing, carpentry, leather work, trading, seafaring, soldiering, and machinery work are hindrances, while jewelry, textiles, brokerage, speculation, mill ownership, and moneylending are not.

These questions, it is noted, are not new but have appeared in various forms throughout Jain scripture history. The lack of solutions often stems from ignorance of Jainism and its evolutionary history.

The Essence of True Jainism: Equanimity and Truthful Vision

The text asserts that true Jainism is equanimity (samabhava) and truthful vision (satyadrushti), which Jain scriptures refer to as ahimsa (non-violence) and anekantavada (non-one-sidedness/multi-sidedness). Ahimsa purifies conduct, while anekantavada makes vision pure and vast. Alternatively, true Jainism is the absence of craving for worldly pleasures and the absence of one-sided vision. There is a vast difference between true Jainism and the "Jain society." Those who have truly practiced Jainism, either fully or to some extent, form a society that is either not bound by conventions or, if bound, finds its path free from complications, or resolves them quickly.

Those who practice Jainism are the true Jains. Their disciples or followers, who may not fully practice but adhere to their customs and outward observances, are part of the Jain society. "Virtuous Jains" act according to their inner development, with no discord between their actions and inner growth. "Social Jains," conversely, imitate the outward behavior of virtuous Jains without the inner development, possessing the same worldly desires and narrow vision. This imitation leads to dissonance and difficulties. The text contrasts the genuine renunciation of Mahavir for inner development with the superficial renunciation of those driven by worldly desires, leading to a dissonant and contradictory life.

Jains in National and Political Spheres

The text addresses the participation of Jains in national and political life by acknowledging the division of Jainism into renunciates and householders. It argues that just as householders could maintain their Jainism while engaging in worldly affairs, including leadership roles in Mahavir's time, modern Jains can also practice Jainism while participating in national and political spheres. The idea that national tendencies and politics are inherently impure or devoid of equanimity is questioned. If an individual is pure, they can bring purity to any field. The text states that there is no contradiction between true Jainism and nationalism or politics. While the role of renunciates in politics is considered, the text suggests that the perceived incompatibility arises from the belief that national trends lack purity and politics cannot be based on equanimity. However, experience shows otherwise. The text argues that just as some renunciates can be found involved in deceit and impurity, there are many virtuous householder Jains actively participating in national life. Historical examples of Jain monks engaging with national sentiment exist, but the emphasis shifts from communal sentiment to ethical feeling and dedication, which aligns with pure Jainism. Therefore, both householders and renunciates have ample scope to engage in national and political fields without compromising Jainism, and indeed, to enrich it. The national and political sphere, though larger than home or business, is still a small arena for a religion that claims universal connection. Indeed, many aspects of modern national and political work align with Jainism, equanimity, and truthful vision. The key is to practice with a Jain perspective, which purifies any activity.

Marriage Customs, Caste, and Social Norms

Regarding marriage customs and caste, the text emphasizes that Jainism originated from a principle of absolute renunciation. While Mahavir's ultimate realization was of complete renunciation, he understood that not everyone could immediately reach that stage. He permitted varying degrees of renunciation and permitted the regulation of remaining worldly desires and social norms by scriptures. The text acknowledges the ongoing creation and modification of social "memories" or customs according to time and place. The ultimate goal remains renunciation, but without it, the pretense of renunciation leads to destruction. Social life should be organized in accordance with regulated desires, ensuring that neither gender's desires are inherently greater nor that one's gratification is at the expense of another's birthright.

Social scriptures are not static. Even proponents of absolute renunciation have created rules regarding worldly desires to preserve society or adapt to circumstances. The text suggests that to gain respect among other religious communities, the Jain society may need to revise its contemporary marriage customs, perhaps by disallowing polygamy and addressing issues like marrying young women. It also questions the acceptance of polyandry (like Draupadi) and the importance of remarriage. The text states that marriages between individuals over forty and virgin girls should be considered rape or adultery, and that marrying a second wife in the presence of the first would be considered harmful to women due to the current emphasis on ethical feelings. The strictness or looseness of caste bonds is also a matter of adaptability and requires new rules. While ancient Jain literature can provide a basis, it is more beneficial to create practical social norms based on the core Jain principles of equanimity and truthful vision, rather than strictly adhering to the past.

The Institution of Gurus

The text discusses the institution of gurus, which, despite being discarded multiple times, persists. It states that discarding the guru institution does not mean discarding true knowledge and true renunciation, which are indestructible. It signifies a refusal to cooperate with the ignorance and distress caused by the current guru system. This non-cooperation will either purify true gurus or lead to the disintegration of false ones. The need for gurus who offer guidance and service, rather than seek it, requires a challenge to the current distorted guru system. The text suggests that only those who can explain the principle of ahimsa in international forums or attract followers through their strength of ahimsa can be true Jain gurus today. The current world seeks pure knowledge and pure renunciation, irrespective of caste, sect, tradition, dress, or language. Therefore, wise individuals should first withdraw their cooperation from any guru institution that hinders rather than strengthens the community.

Occupations and Jain Principles

The text states that Jain scriptures have a concise principle regarding occupations: whatever is forbidden to consume is also forbidden to trade. Since meat and alcohol are forbidden, their trade is also prohibited. If society does not trade in something, it should also abstain from consuming it. The followers of Mahavir, who had limited desires for food, clothing, and vehicles, produced and traded these items. The text criticades those who have families through marriage but see their own daughters' marriages as a loss of dharma as foolish or cunning. It argues that if someone avoids the trade of coal, wood, leather, or machinery but uses them, they are essentially having others conduct that trade. The text suggests that facilitating or consenting to a sinful act can be as, if not more, blameworthy than performing it. Drawing a parallel with Buddhist acceptance of meat consumption while abstaining from its trade, the text argues that Jain scriptures would similarly consider those who consume meat prepared by others as partners in their sin. The flaw lies not in the object itself but in the craving (bhogavritti). In an era where "labor is bread" is universal, deeming the production and trade of essential goods like food, clothing, and shelter as flawed is either thoughtless or misguided.

Conclusion

In essence, "Shastra Maryada" by Sukhlal Sanghavi explores the nature and authority of scriptures, emphasizing truthfulness and the evolving understanding of reality. It highlights the dynamic interplay between tradition and innovation, the role of thinkers and protectors, and the necessity of adapting to changing times while remaining rooted in core Jain principles of equanimity and truthful vision. The text critically examines contemporary challenges faced by the Jain community, offering a framework for understanding and addressing them through the lens of these fundamental principles, ultimately advocating for a dynamic and evolving approach to Jain practice in the modern world.