Shraman Evam Vaidik Dhara Ka Vikas Evam Parasparik Prabhav

Here's a comprehensive summary of the provided Jain text, "Shraman evam Vaidik Dhara ka Vikas evam Parasparik Prabhav" by Sagarmal Jain, focusing on the development and mutual influence of the Shraman and Vedic traditions in India:

I. Introduction: The Syncretic Nature of Indian Culture

The text begins by asserting that Indian culture is inherently a syncretic culture, a harmonious blend of diverse elements. It posits that both the Vedic (Pravartak - promoter) and Shraman (Nivartak - restrainer) traditions have significantly contributed to this synthesis. Psychologically, the Vedic tradition is characterized as primarily propensity-driven (pravritti-pradhan), influenced by the id (vasana-aham), while the Shraman tradition is renunciation-driven (nivriti-pradhan), influenced by the super-ego (adarshatma). The Vedic tradition's aspirations are seen in material pursuits and worldly comforts, whereas the Shraman tradition seeks spiritual liberation and detachment from desires.

II. The Genesis of Pravartak (Vedic) and Nivartak (Shraman) Traditions

The author explains the fundamental reasons for the emergence of these two distinct approaches:

• Human Duality: Human existence is inherently dualistic, possessing both physical (body) and spiritual (consciousness) dimensions. The physical realm is driven by desires (vasana), while the spiritual realm is governed by reason (vivek).
• Pravartak (Vedic) Tradition:
  • Focus on Desire and Enjoyment: This tradition emphasizes the fulfillment of desires and the enjoyment of worldly pleasures, viewing karma (action) as a means to achieve this.
  • Development of Karma-Nishtha (Commitment to Action): The pursuit of pleasure necessitates action and rituals (like yajna) to appease supernatural forces.
  • Belief in Divine Grace: When individual efforts fail, humans turn to deities and the divine for favor and success. This leads to the development of devotional paths (shraddha-pradhan bhakti-marg) and ritualistic paths (yajña-yaga pradhan karma-marg).
  • Cultural Contributions: This tradition is associated with the Varna system (caste system), the Brahminical institution (priestly class), and a socially oriented lifestyle (samaj-gami). It supported monarchy and the worship of the powerful.
• Nivartak (Shraman) Tradition:
  • Focus on Reason and Renunciation: This tradition prioritizes reason, detachment (viraga), self-control (sanyam), and austerity (tapas) for spiritual liberation.
  • Emphasis on Non-violence and Austerity: It views the body as a bondage and the world as a source of suffering, advocating for liberation from both.
  • Development of Knowledge and Austerity Paths: The pursuit of spiritual realization leads to the development of knowledge-based paths (jñan-marg) and austerity-based paths (tapa-marg).
  • Cultural Contributions: This tradition champions individual liberation (vyaktigati moksha), atheism/non-theism (aneeshwarvaad), self-effort (purusharthavaad), and non-attachment (anaasakti). It emphasizes inner purity (aantarik vishuddhata) and equanimity (samata). It opposed the caste system and priestly dominance, fostering monastic orders (Shraman Sanghas) where all were equal. It supported democracy and self-sacrifice.

III. The Interplay and Mutual Influence

The core of the text lies in demonstrating how these two initially distinct streams deeply influenced each other:

• Early Coexistence: The Vedic and Shraman traditions have coexisted in India since ancient times. Evidence from the Rigveda shows respectful mention of Vratyas, Shramanas, and Arhatas, as well as respect for figures like Rishabh and Arishtanemi (Jain Tirthankaras). The Atharvaveda shows a shift from disdain to respect for Vratyas, symbolizing early integration.
• Vedic Incorporation of Shraman Elements: The Upanishads, Mahabharata, and Bhagavad Gita are presented as prime examples of this integration. Concepts like renunciation (sanyas), detachment (vairagya), austerity (tapas), meditation (dhyan), and liberation (moksha), which were initially prominent in the Shraman tradition, were gradually incorporated into the Vedic tradition. The Isha Upanishad is cited as an early attempt at this synthesis, referring to the Vedic path as Preya (pleasurable) and the Shraman path as Shreya (beneficial).
• Shraman Adoption of Vedic Elements: Conversely, the Shraman traditions (Jainism and Buddhism) also adopted elements from the Vedic tradition. This includes rituals and worship practices (karmakand and puja-paddhati), and the acceptance of various Hindu deities into their pantheons (e.g., Kali, Lakshmi, Saraswati, Ganesha in Jainism). This assimilation demonstrates the fluidity and syncretic nature of Indian religious thought.
• Evolution of the Bhagavad Gita: The Bhagavad Gita is highlighted as a significant synthesis, harmonizing the paths of karma (action), jnana (knowledge), and bhakti (devotion) – elements drawn from both Vedic and Shraman streams.
• Critique of Ritualism: The Upanishads and later Vedic literature began to critique the elaborate Vedic rituals, advocating for spiritual interpretation. Jain and Buddhist traditions amplified this critique, rejecting animal sacrifices, the caste system based on birth, and the infallibility of the Vedas.
• Reinterpretation of Concepts:
  • Brahmanhood: Both Jain and Buddhist traditions, while opposing the birth-based caste system and priestly dominance, reinterpreted the concept of a "Brahmin" to signify moral and spiritual qualities rather than birth. The Mahabharata also adopted this spiritual definition of a Brahmin.
  • Yajna (Sacrifice): The concept of yajna was spiritualized, moving from animal sacrifice to self-sacrifice, societal service, and inner contemplation. Both Jain texts (like Uttaradhyayana Sutra) and Buddhist texts describe spiritual sacrifices.
• Overcoming Extremism: Lord Mahavira's philosophy of Anekantavada (non-absolutism) is presented as a method to harmonize the divergent viewpoints of his time, including the ritualistic (Kriyavada), non-action (Akriyavada), and devotional (Vinayavada) schools. He emphasized a balanced approach to spiritual practice, integrating inner and outer aspects of conduct.
• Social Reform: Jainism, in particular, significantly challenged the rigid caste system and social inequalities prevalent in Vedic society. It preached the equality of all humans, regardless of caste or economic status, influencing later Hindu reform movements.
• Indian Culture as a Composite: The text stresses that Indian culture cannot be understood by compartmentalizing its traditions. Jainism, Buddhism, and Hinduism are all integral parts of this larger cultural fabric, sharing a common spiritual source.

IV. The Impact of Hindu Tradition on Jainism

The latter part of the text focuses on the significant influence of the broader Hindu tradition on Jain practices and thought:

• Varna and Caste System: The Jain tradition, initially opposed to the caste system, gradually assimilated its concepts, particularly from the 7th century onwards. Jain Acharyas like Jinasena in the Adipurana presented accounts of the origin of the caste system, integrating elements of the Hindu framework. This led to restrictions on who could undertake certain vows or enter temples, contradicting the earlier inclusive spirit of Jainism.
• Rituals and Worship: The introduction of elaborate puja rituals, worship of deities like Yakshas and Yakshinis (later identified with Hindu goddesses), and temple architecture followed Hindu patterns. Practices like panchopachari puja (five-fold worship) and ashtadravya puja (worship with eight substances) were adopted, with hymns and mantras often being "Jainized" versions of Vedic chants.
• Temple Architecture and Practices: Temple construction, idol installation, and associated rituals (like ahvana - invocation and visarjana - farewell) mirrored Hindu practices.
• Sacraments (Sanskaras): Jain traditions, especially the Digambara school, adopted Hindu samskaras, modifying them to fit Jain principles.
• The Concept of "Pravritti" in Jainism: While inherently Nivrittipradhan (renunciation-oriented), the Jain tradition, due to human nature's desire for worldly well-being, also incorporated elements that facilitated material prosperity and protection from obstacles. This led to the development of veneration of guardian deities (Shasana Devas/Devis).

V. Conclusion: Towards a Balanced Understanding

The author concludes by emphasizing the need for a balanced and comparative study of these traditions. The historical divisions and sectarian viewpoints that have created a rift between Jainism, Buddhism, and Hinduism are artificial. Understanding the mutual influences and the shared roots of these traditions is crucial for a holistic appreciation of Indian culture. The text advocates for studying ancient Jain texts like Rishibhashit and Theragatha to recognize the ancient spirit of mutual respect and the common origin of various Indian spiritual streams. Ultimately, the author asserts that contemporary Hinduism is a product of the synthesis of Vedic and Shraman traditions, and similarly, Jain and Buddhist traditions are not entirely devoid of Vedic influence. Both are integral aspects of the rich tapestry of Indian culture.