Shraman Sanskruti Ka Hridaya Evam Mastishka

Here's a comprehensive summary of the provided Jain text, "Shraman Sanskruti ka Hridaya evam Mastishka" by Ravindra Jain:

The text, "Shraman Sanskruti ka Hridaya evam Mastishka" (The Heart and Brain of Shraman Culture), authored by Dr. Ravindra Kumar Jain, explores the fundamental principles of Jain culture, identifying Ahimsa (non-violence) as its heart and Anekantdarshan (the doctrine of manifold aspects) as its brain.

The author begins by discussing the nature of culture, stating that while definitions vary, it encompasses refinement, spiritual and qualitative development, and the cultivation of intellect and manners. Civilization, in contrast, is presented as external and materialistic development, often in opposition to culture.

The text then delves into the concept of Shraman, defining it as one who lives a life of shram (penance and spiritual practice), sham (control of passions like attachment and aversion), and sam (equanimity towards all living beings). The term "Shraman" itself implies a life of effort, restraint, and equanimity, and the culture associated with it is one of self-improvement, renunciation, and penance, originating from the Tirthankaras, with Lord Rishabhdev being the first Shraman. This culture is inherently spiritual and focused on inner development. The philosophical backbone of Jainism is identified as Anekantavada, which is crucial for understanding creation, reality, and individual freedom.

Ahimsa (Non-violence) is presented as the core of Jain ethics, being synonymous with all Jain conduct. It extends beyond mere protection of life to encompass the other four great vows (Mahavratas): truthfulness, non-stealing, celibacy, and non-possession. Aparigraha (non-possession) is highlighted as the crown of Ahimsa, essential for its completeness. True non-possession involves not just outward renunciation but also the detachment of the mind from desires, rights, and possessions. The text emphasizes that true non-violence is an inner state, cultivated through self-purification, and that a true non-violent person is honest and inwardly focused. The author notes that while many religions preach Ahimsa, the Shraman tradition's formulation is unique in its comprehensiveness, universality, and timelessness. Full Ahimsa is practiced with unity of mind, speech, and body, and through actions performed, caused, or approved.

Aparigraha (Non-possession) is further elaborated as the root of the conflict in the modern world, where capitalism exacerbates the gap between the rich and the poor. The text asserts that a possessive individual cannot be truly non-violent, even if they engage in partial renunciation. True detachment is from desires related to children, wealth, and worldly fame. A householder can live like a lotus in water, unattached even to their own body, considering it a possession to be relinquished.

Anekantdarshan (The Doctrine of Manifold Aspects) is described as the "brain" of Shraman culture. It is the philosophical framework that allows for understanding reality from multiple perspectives. The text explains that while objects are limited, human desires are limitless, leading to dissatisfaction. Jainism acknowledges that all desires are like thirst, which cannot be quenched by acquisition. Anekantavada, through the concept of Nayas (viewpoints or standpoints), emphasizes understanding things from different angles without falling into extreme or dogmatic positions.

The doctrine of Syadvada (the theory of conditional predication), an extension of Anekantavada, is explained as the method of speaking about reality in a relative manner, acknowledging that a statement is true only from a particular perspective. The seven-fold predication (Saptabhangi) is introduced as a tool to illustrate this: Syadasti (it exists), Syannasti (it does not exist), Syadasti-nasti (it exists and does not exist), Syadavaktavya (it is indescribable), Syadasti-avaktavya (it exists and is indescribable), Syannasti-avaktavya (it does not exist and is indescribable), and Syadasti-nasti-avaktavya (it exists, does not exist, and is indescribable). This approach recognizes the transient nature of things and their existence from different perspectives.

The author contrasts Anekantdarshan with other philosophical views:

• Buddhism sees objects as impermanent, while Advaita (non-dualism) sees them as eternal.
• Charvaka philosophy is purely materialistic, rejecting the concepts of afterlife and soul. These views are deemed as one-sided and extreme.

Syadvada is distinguished from skepticism, as in skepticism, both perspectives are uncertain, whereas in Syadvada, both are certain from their respective viewpoints. The text uses the example of a snake or a rope to illustrate how a single object can be viewed differently (eternal in its substance, impermanent in its transformations).

Anekantdarshan, through its Nayas, facilitates the acceptance of diverse viewpoints, leading to equanimity and the resolution of worldly problems. It recognizes that while one can perceive multiple aspects of reality simultaneously, one can only express one aspect at a time.

In conclusion, the text powerfully reiterates that Ahimsa is the heart and Anekant is the brain of Shraman culture, and these two principles are interdependent. Jainism advocates for a non-absolute, relative truth based on Anekant, which can lead to spiritual progress and practical well-being in life. The author, Dr. Ravindra Kumar Jain, is described as a distinguished poet, writer, and literary scholar with extensive academic experience. The text also includes quotes from Sumana Vachanamrut, emphasizing the importance of restraint over license for societal and personal order.