Shastra Maryada - Book Summary

Here's a comprehensive summary of the Jain text "Shastra Maryada" by Sukhlal Sanghavi and Bechardas Doshi:

Core Concept: What is a Shastra and its Authority?

The text begins by defining a "Shastra" as something that provides knowledge and experience on a particular subject. The importance of a Shastra is directly proportional to the depth and breadth of its information and experience. However, the true prestige of a Shastra rests on its accuracy or truthfulness. A Shastra with vast information but flawed perspective is less valuable than one with limited but accurate information that reveals truth.

The word "Shastra" is analyzed etymologically: "Sha" (શ) is linked to providing information and experience, while "tra" (ત્ર) signifies the power of protection or saving someone from going astray and guiding them onto the right path. This protective power doesn't depend on the vastness or depth of information but solely on truth. Therefore, a true Shastra is defined as that which provides true information and true experience.

The Challenge of Definitive Shastras and the Nature of Truth

The authors acknowledge the difficulty in identifying a Shastra that perfectly fits this definition, as no Shastra in history has been entirely free from change or potential contradiction. They then pose the question: does any Shastra truly exist according to this definition?

The answer is both simple and complex, depending on whether one approaches it with an open mind or with dogma, fear, or greed. Human nature is both curious and faithful. Curiosity leads to breadth, while faith provides steadfastness. However, when these are mixed with negative traits, people can become confined to a limited field, perceiving only a fragment of truth as absolute. This leads to disputes between individuals, groups, and sects, each claiming their own Shastra as supreme and others as false or incomplete.

The text argues that truth is one and indivisible, but its manifestation (understanding) occurs over time and through different forms. If truth could be apprehended without temporal or categorical differences, the search for truth would have concluded long ago. Great men who revealed truth always inherited the discoveries of their predecessors. No truth-seeker or Shastra-creator has ever presented something entirely new, independent of prior knowledge. They build upon existing foundations, adapting the truth to their context and understanding, thus expanding its manifestation.

Shastras as a Cumulative Process

From this perspective, a Shastra on a particular subject is the sum total of the cumulative insights of individuals who have searched, are searching, or will search in that field. When these insights are arranged chronologically and thematically, they form a continuous Shastra. However, if individual insights are taken out of context, it no longer represents a complete Shastra, but rather a part of an unbroken Shastra. To call such a part "complete" is incorrect.

The authors assert that no single scripture—be it the Vedas, Upanishads, Jain Agamas, Buddhist Pitakas, Bible, Quran, or any other—is the sole and complete Shastra on its subject. Instead, they are indicators of the manifestation of truth within a larger, unbroken, and timeless Shastra. Each scripture represents different facets of absolute truth, presented according to differences in time, place, and nature. This is evident to anyone who studies scriptures historically and comparatively.

The Importance of Open-Mindedness and Avoiding Dogma

Understanding this helps us to remain loyal to our own beliefs while avoiding injustice to others and preventing others from falling into injustice. To remain faithful to one's own truth, one should not develop blind faith or excessive belief beyond its value, nor should one exhibit excessive skepticism or atheism.

Different Perspectives on Shastras:

Limited Truth (Time-bound manifestation): From the perspective of truth's manifestation limited by time, place, and circumstances, all scriptures are Shastras.
Absolute Truth (Unqualified manifestation): From the perspective of the absolute and unqualified manifestation of truth, all scriptures are non-Shastras.
Beyond Scripture: From the perspective of strength that has transcended scriptural limitations, scriptures are neither Shastras nor non-Shastras.

Creators and Protectors of Shastras

Shastras are created by some and preserved by others. Some individuals both preserve and add to them. Creators are always fewer than preservers. Preservers can be divided into two types:

First Type: Loyal to the creator's work, they strive to understand, clarify, and propagate it. They are so devoted that they find nothing to improve or change, clinging to the literal words and interpreting everything from them, closing their eyes to other perspectives. This leads to one-sided depth in a Shastra.
Second Type: Beyond devotion, they are also insightful. While following the creator's work, they don't adhere to it literally. They identify areas needing improvement or supplementation and strive to fulfill them, thus expanding the Shastra.

The Role of Conflict in Truth's Evolution

The creation of Shastras often leads to the formation of sects and ideological conflicts. While this conflict might seem destructive, it is precisely through this conflict that the manifestation of truth progresses. New thinkers and creators emerge from this struggle, taking a new step in established scriptural principles and sentiments. Initially, these new ideas shock people, and many try to reject them using the established words and sentiments of older scriptures. The new thinker then demonstrates how their ideas are rooted in the very words of the older scriptures, albeit with a new interpretation. This process leads to the evolution of old words and the emergence of new layers of thought and sentiment. This layering of ideas within the "container" of words is a common phenomenon in scriptural paths.

Modern Challenges and the Essence of Jainism

The text then transitions to contemporary challenges facing the Jain community, highlighting four key areas:

Jainism and National/Political Participation: Should Jains participate in national and political spheres? The text argues that true Jainism (characterized by equanimity and the correct view) is not opposed to these activities. Just as householder Jains can manage their worldly affairs while adhering to Jain principles, so too can rulers and officials. The key is to act with purity and adherence to the core principles of Jainism.
Social Customs (Marriage, Caste, Gender Relations): The text addresses evolving social customs related to marriage, caste, and gender roles. It emphasizes that Jainism's core principle is renunciation (tyaga). While specific social regulations may change with time and context (like "Smritis" or secondary scriptural texts), the ultimate goal of renunciation must remain constant. New social norms that align with this principle and don't contradict it should be embraced.
The Institution of Guruship: The text questions the current state of the guru-institution, suggesting it can become a burden rather than a guide. It proposes that instead of blindly adhering to the existing system, society should cooperate with the institution to encourage true gurus who embody knowledge and renunciation, and to discard those who do not.
Occupations and Jainism: The text clarifies that any occupation that contradicts Dharma or ethics is prohibited, just as consuming certain items is prohibited. The principle is that if a society abstains from something, it should also abstain from engaging in its production or trade. The core issue is the desire (bhoga-vritti) itself. If someone abstains from participating in certain trades but facilitates them through others, the responsibility lies with the act of facilitation and consent. The text argues that in a world where labor is sustenance, it is illogical to deem the production of essential goods as inherently sinful if one's intent is not driven by excessive desire.

Conclusion: The True Essence of Jainism

The authors conclude by reiterating that true Jainism is characterized by Samabhava (equanimity) and Satyadrishti (the correct view), which are known in Jain scripture as Ahimsa (non-violence) and Anekantadvai (non-absolutism or multi-sidedness). These are the two wings of spiritual life, one purifying conduct and the other purifying and broadening perspective. The absence of worldly desire and one-sided views is the essence of true Jainism.

The text acknowledges that the subject matter is extensive but necessary for clarity. The authors have attempted to present their ideas logically, drawing from their understanding of Jain scriptures and contemporary experience. They invite open critique and correction, valuing those who can point out errors in their reasoning, regardless of age or status.