Shastramaryada - Book Summary | JainGPT

Here's a comprehensive summary of the provided Jain text, "Shastramaryada" by Sukhlal Sanghavi, based on the provided pages:

The text delves into the essence and definition of "Shastra" (scripture or authoritative text) within a Jain philosophical context, exploring its nature, the evolution of religious thought, and the contemporary challenges faced by the Jain community.

1. What is Shastra?

Definition: A "Shastra" is defined as anything that provides knowledge and experience about a particular subject. The more profound and extensive the information and experience, the more significant the Shastra.
Foundation of Authority: While depth and breadth contribute to importance, the true authority of a Shastra rests on its yatharthata (truthfulness or accuracy). A Shastra with less information but greater accuracy and genuine experience is considered more valuable than one with vast but flawed knowledge.
Etymology: The word "Shastra" is broken down into "Shas" (meaning complete information and experience) and "Tra" (meaning the power of salvation or protection). Therefore, a Shastra guides individuals away from wrong paths and directs their potential towards the right way. This salvific power, the text emphasizes, depends solely on truth, not on the extent of information or experience.

2. The Nature of Shastra and the Difficulty in Defining It:

The Challenge of Absolute Truth: The author acknowledges the difficulty in definitively naming any single Shastra as absolute. In the history of the world, no Shastra has been born whose information and experience are completely immune to change or contradiction.
Human Nature: Curiosity and Faith: Human beings possess both curiosity (which leads to breadth of knowledge) and faith (which provides steadfastness). However, when these are mixed with "Asuric vrutti" (demonic tendencies), individuals become confined to narrow viewpoints, believing their limited understanding to be the "complete truth."
Consequences of Limited Perspective: This leads to conflicts between individuals, groups, and sects regarding the truthfulness or superiority of their respective Shastras. Each group dismisses other Shastras as false or incomplete, unknowingly inviting criticism of their own. This creates a chaotic environment where the question of whether all Shastras are false, all true, or none are true is often overlooked.

3. The Evolution of Truth and Shastras:

Truth as One, Manifestations Differ: The text argues that while truth itself is singular and unbroken, its manifestation (understanding) occurs over time and through different forms. If truth could be revealed without the passage of time or variations in expression, all spiritual knowledge would have been attained long ago.
Inheritance and Development: Great spiritual figures and Shastra creators build upon the discoveries of their predecessors. No significant discoverer has ever achieved their insights without relying on the work of those who came before or were contemporary. Each creator expresses truth according to their own perspective and circumstances, thus developing the revelation of truth.
Shastra as Cumulative Understanding: Therefore, a Shastra for any subject is essentially a compilation of the evolving understanding of individuals who have researched that subject. When these understandings are viewed sequentially, they form a continuous Shastra. If individual insights are taken out of context, the unbroken Shastra is lost. However, even individual insights can be considered parts of an unbroken Shastra, but labeling any single part as "complete" is incorrect.
Rejection of Exclusive Claims: This leads to the conclusion that no single scripture—be it the Vedas, Upanishads, Jain Agamas, Buddhist Pitakas, Avesta, Bible, Puranas, Quran, or Smritis—is the sole and complete Shastra on its subject. Instead, they are all pointers or "beads" of a continuous, time-bound revelation of truth, presenting different aspects of absolute truth according to time, place, and nature.
The Benefit of Comparative Study: Understanding this facilitates mutual respect, preventing injustice to others and helping avoid falling into similar pitfalls. The true devotion to one's own belief requires acknowledging its value without overestimating it (blind faith) or underestimating it (atheism).

4. The Role of Creators and Protectors:

Creators vs. Protectors: Creators of Shastras are always fewer than those who protect or preserve them.
Two Types of Protectors:
- Type 1 (Literal Protectors): Loyal to the original creator's work, they focus on understanding, clarifying, and propagating the original intent. They see no need for improvement or change, sticking to the literal words and deriving everything from them, often closing off other perspectives.
- Type 2 (Progressive Protectors): While devoted to the creator, they are also insightful. They follow the creator's work but are not bound by its literal interpretation. They identify shortcomings and areas for improvement, contributing to the Shastra's development according to their capacity.
Development of Shastras: Type 1 protectors lead to one-sided depth, while Type 2 protectors lead to breadth and refinement through additions and improvements. The history of any Shastra's literature confirms this.
Example: The text uses the example of Vedic literature. Brahmanas and Mimamsa are seen as Type 1 protectors of the Mantra Veda, focused on organizing and reinforcing its authority. The Upanishads, Jain Agamas, Buddhist Pitakas, Gita, and Smritis are considered Type 2 protectors, revising, adding to, and developing the inherited wisdom from the Mantra Veda. This diversity leads to factionalism and the erection of fortifications between different interpretations.

5. The Conflict Between Old and New:

The Birth of Sects: These fortifications give rise to sects and intense ideological clashes. While seemingly destructive, this conflict drives the evolution of truth.
The Emergence of New Thinkers: Strong thinkers or creators emerge from these conflicts, introducing new steps in existing scriptural truths and ideas.
Initial Resistance: These new ideas initially shock people. The established order, armed with traditional and accepted scriptures and beliefs, often attempts to suppress the new thinker.
The Argument of Opposition: Opponents argue that the new ideas are not found in the old "divine scriptures" and that the old scriptures contradict the new thought.
Reinterpretation and Development: The new thinker, using the very words of the old scriptures, demonstrates how their new ideas can be derived, leading to the subtle evolution of ancient words. This process adds new layers of thought and emotion, which eventually become old and potentially obstructive.
Cyclical Evolution: New creators then build upon these older layers, adding further layers of thought. This layering is evident in scriptural traditions, where the same words carry multiple layers of meaning accumulated over time.
Continuity and Conflict: The author emphasizes that the continuity of language and the audience prevents a complete break between old and new. The steadfastness of the old and the conviction of the new create a productive conflict that fuels development.
Illustrative Examples: The text points to the transformation of concepts like "Brahman," "Indra," "Rit," "Tapas," "Varna" from the Mantra Veda to the Upanishads, and then further to the teachings of Mahavir and Buddha, and the Bhagavad Gita. This comparison reveals significant shifts in the Aryan mind over five millennia, achieved through conflict and evolution, not sudden change.
The Human Mind as Metal: The new thinker uses the old words as an "anvil" to reshape the minds of people, creating new forms shaped by the prevailing times and circumstances. This constant grinding of new and old keeps humanity alive.

6. The Current Era and Contemporary Challenges:

Rapid Change: The current era is characterized by a rapid influx of new ideas and emotions, not only in political and social spheres but also in the spiritual realm.
Polarized Intellect: There are those who blindly accept new ideas and those who reject them without thought.
Four Key Questions for the Jain Community: The text poses four critical questions facing the Jain community today:
1. Jainism and Nationalism/Politics: Should a person who is Jain by virtue (not just lineage) participate in national and political matters? If so, how? The conflict arises because nationalism and politics are often seen as fruits of selfishness and narrowness, while true Jainism transcends these.
2. Social Reforms and Jainism: Do modern ideas concerning marriage, caste, industry, and gender relations align with Jain scriptures, or do they contradict true Jainism? If new ideas lack scriptural support but are essential for society, should they be forced into old scriptures, or should new scriptures be created, or should the Jain community cease to exist?
3. The Guru Institution: When the institution of gurus (spiritual guides) becomes a burden rather than a guide, leading both gurus and followers to a state of decline, should followers abandon the institution, perish with it, or find a way to reform it? Is there a scriptural precedent for such reform?
4. Occupational Ethics: Which professions are compatible with Jainism, and which are detrimental? The text lists examples like agriculture, metallurgy, leatherwork, moneylending, seafaring, soldiery, and craftsmanship, questioning their compatibility. It also questions the compatibility of businesses like jewelry, textiles, brokerage, banking, and interest-based dealings.
The Root Cause of Problems: The author attributes these challenges and the lack of solutions to ignorance about Jainism and its historical evolution.
Two Types of Individuals Facing Challenges:
- Traditionalists lacking Insight: Those who have only superficial Jainism (tradition, language, rituals) and lack the intellect to understand the situation cannot find solutions.
- Sincere Jains Lacking Pragmatism: Those who have true Jainism but lack the wisdom to apply it to new and broader contexts, or to solve complex problems with the "key" of Jainism, also struggle.
The Need for True Jainism and Wisdom: The essential need is to understand and embody true Jainism, and to develop the wisdom to apply it to resolve challenges in all areas of life.

7. True Jainism: Equanimity and Truth-Vision:

Equanimity and Truth-Vision: True Jainism is defined as Sambhava (equanimity or impartiality) and Satyadrishti (truth-vision). These are likened to the two wings of spiritual life or vital lungs: one purifies conduct, and the other refines and broadens vision.
Absence of Desire and One-Sidedness: Another way to put it is that true Jainism is the absence of worldly desire and one-sided vision.
Distinction Between True Jainism and the Jain Community: There's a vast difference between true Jainism and the Jain community. Communities formed by individuals who truly embody Jainism, even to a lesser extent, do not experience such conflicts. If conflicts arise, they are resolved quickly.
The Jain Community: A Mix: The Jain community is composed of those who truly practice Jainism and their disciples or descendants who may only follow rituals and outward forms without internalizing the principles.
The Disconnect: True Jains experience an inner development that aligns with their outward conduct. In contrast, many in the community exhibit outward practices inherited from true Jains but lack inner development, being driven by desire and narrow vision. This imitation leads to disharmony and constant difficulties.
The Nature of Renunciation: The renunciation practiced by Mahavir and his true disciples (living in forests, nakedness, caves, abandoning family and possessions) stemmed from inner development and appeared consistent. However, when individuals deeply engrossed in desire, lacking tolerance and broad vision, imitate such asceticism, their lives become contradictory. Their inability to adapt their lives due to a lack of inner growth leads to conflict.

8. Jainism and Contemporary Social Issues:

Jainism and National/Political Sphere: The text argues that Jainism, historically, has not been incompatible with worldly life and governance. Jain principles were present in rulers and officials even during Mahavir's time. Jain acharyas have worked to instill Jainism in rulers and officials throughout history. The question of conflict today arises from the perception that nationalism and politics lack purity and equanimity. However, the author asserts that if the individual practitioner is pure, they can bring purity to any sphere. Those lacking inner purity remain stained regardless of their outward status. The history of Jain monks also includes instances of participation in national affairs. The difference lies in the approach: past participation was rooted in sectarian and moral sentiments, while today, sectarianism is less effective. Thus, individuals with moral sentiments and a spirit of dedication (aligned with pure Jainism) have ample scope to engage in national and political spheres without compromising their Jainism. The nation and political arena, while larger than home and business, are still small from the perspective of a Jain who seeks connection with the universe. Furthermore, many contemporary functions in these spheres align with the principles of Jainism (equanimity and truth-vision). The key is that Jainism is not tied to specific actions or fields; its purity depends on the Jain vision applied to them.
Marriage Customs and Caste: The origin of Jainism lies in the principle of complete renunciation. However, Mahavir understood that not everyone could achieve this immediately. He accepted varying degrees of renunciation and allowed for the regulation of desires and social limitations through scriptures. These scriptures, like Smritis, are evolving and will continue to do so. People create and modify these worldly rules according to time and place, but the ultimate principle remains renunciation. Worldly laws operate around this principle, ensuring they do not hinder it. As the Jain community organized and expanded, it created scriptures regulating desire and social customs. The author states that these evolving rules, including modern interpretations of marriage and relationships, should be considered. The ultimate goal of renunciation must remain, but one should not feign renunciation. Social customs must be adapted to one's capacity for desire, and never should one assume a person's status based on their sex, their capacity for desire, or their right to fulfill it. Social norms are not static. Even proponents of absolute renunciation have made concessions to preserve the Jain community and adapt to circumstances. The text suggests that the modern Jain scripture should reflect a more progressive outlook, such as the chastity of Draupadi (with multiple husbands) or the respect for women who remarry honestly. Marriages between older men and young girls should be considered transgressions, and polygamy should be seen as violence against women. The growing force of moral sentiment requires the Jain community to adapt to maintain respect. Caste regulations also need re-evaluation based on practicality. While ancient scriptures can offer guidance, it's more beneficial to create new, practical, and life-giving worldly scriptures based on the "eternal Jainism" of equanimity and truth.
The Guru Institution: The guru institution has been abandoned and re-established many times. Mahavir's rejection of a corrupted tradition did not end the institution; society adopted another form. Even when ascetics' numbers dwindled, lay gurus emerged. Abandoning gurus does not mean abandoning true knowledge or true renunciation, which are indestructible. The author suggests that the community should disassociate from the guru institution to escape the ignorance and disturbances caused by ineffective gurus. This disassociation will either purify true gurus or cause impure ones to perish. The community needs gurus who are givers of service and guidance, not those who take it. To foster such gurus, societal non-cooperation with the current distorted guru institution is necessary. If a single true guru exists within an institution, they might save it from such drastic measures. True Jain gurus of the future will be those who can explain the principles of non-violence in international forums or attract proponents of such ideas to their centers. The narrow world is expanding, seeking pure knowledge and renunciation regardless of caste, creed, tradition, dress, or language. Therefore, if the current guru institution hinders rather than strengthens, understanding individuals should withdraw their cooperation for the benefit of all. If scriptural permission is needed for such withdrawal, it is readily available. The text criticizes slavery and the unwillingness to discard or reform old ways, advocating for the shedding of the "disguise of slavery" while retaining love and humility.
Occupational Ethics: Jain scriptures offer a clear and concise principle: any trade whose consumption is against Dharma or ethics is also against Dharma and ethics. Therefore, the trade of meat and alcohol, considered forbidden in Jain tradition, is equally prohibited. If society abstains from consuming certain items, it should also refrain from trading them. The text notes that Lord Mahavir's principal devotees, who limited their consumption of food, clothing, and vehicles, also produced and traded these items. The author argues against hypocrisy, where someone marries another's daughter and builds a home but sees profit in marrying their own daughter to someone else. This indicates either madness or a lack of esteemed position in the Jain community. Similarly, those who use large quantities of coal, wood, leather, or machinery, even if they claim to abstain from such trades, are implicitly complicit if they have others carry out these activities. The Jain scriptures consider "causing" and "consenting" to have as much, if not more, fault than "doing." The text draws a parallel with Buddhists who consider the act of meat trade sinful but find the consumption of meat harmless. The author questions whether the impartial Jain scripture would hesitate to tell such Buddhists that they are partners in the sins of those who prepare meat for their consumption. The scripture clearly states that fault or sin is related to the bhoga-vrutti (tendency to indulge) and not merely the objects themselves. In an era where labor is considered the primary wealth, those who consider it sinful to produce necessities like food, clothing, or shelter, or to trade them, are either thoughtless or hypocritical.

Conclusion:

The author acknowledges that the topic of "Shastramaryada" has become extensive. However, to avoid ambiguity, some elaboration was necessary. The author has presented points based on general intelligence and common experience of Jain scriptures, rather than citing specific verses, as contradictory interpretations can often be found. Readers are encouraged to think critically and discard any erroneous ideas. The author welcomes correction from anyone, regardless of age or status.