Shraman Sanskruti Ka Udat Drushtikon

Here's a comprehensive summary in English of the provided Jain text, "Shraman Sanskruti ka Udat Drushtikon" by Shriranjan Suridev:

The essay "Shraman Sanskruti ka Udat Drushtikon" (The Noble Perspective of Shraman Culture) by Professor Shriranjan Suridev argues that Shraman culture is characterized by its noble and broad-minded perspective, which stands in stark contrast to the narrowness that arises from ideological decline in human society, particularly when influenced by caste and religion.

The author posits that there isn't a clear historical dividing line between Shraman and Vedic cultures; rather, they have existed in a cyclical sequence. The enduring and respected presence of a culture, Suridev contends, is directly proportional to its ideological liberality. The current widespread appeal of Shraman culture is attributed to its inherent ideological generosity.

A culture can only effectively guide humanity towards fulfilling its aspirations if it remains intellectually open. Therefore, ideological liberality is considered not just necessary but essential for the welfare of the people. True leadership, the author states, belongs to those who are liberal in thought and self-restrained in action, rather than solely focused on external validation or being dependent on others. The essay emphasizes the paramount importance of self-reflection within Indian culture.

From a liberal viewpoint, self-reflection is linked to self-control, self-discipline, or self-mastery. Lord Mahavir, a Tirthankar, described the discipline of the soul as challenging but ultimately leading to happiness in this world and the next. Suridev clarifies that self-discipline is not mere self-torture, but rather about conquering the "uncontrollable soul." True liberality, he explains, lies in experiencing happiness by accepting one's own suffering to alleviate the suffering of others. This is reflected in the definition of Dharma as "perassanukaran" (acting for the welfare of others) found in the "Vasudevahindi." Thus, Shraman culture is deeply imbued with the noble sentiment of liberality aimed at the destruction of others' suffering.

The essay highlights Lord Mahavir's Panchayama Dharma (Five Vows: non-violence, truthfulness, non-stealing, chastity, and non-possession) as the grandest manifestation of Shraman culture's noble perspective. These principles enable the attainment of right faith, right knowledge, and right conduct, ultimately leading to liberation.

Social welfare and public good (lokahita) are presented as a crucial aspect of Shraman culture's noble outlook. Modern society, however, has become narrow-minded due to being afflicted by violence, falsehood, theft, lust, and greed. This narrowness breeds a distorted view where individuals prioritize self-interest over the well-being of others, often finding comfort in their own safety while their neighbors suffer. Shraman culture actively strives to eradicate this narrow-mindedness.

The triumvirate of Ahimsa (non-violence), Aparigraha (non-possession), and Anekanta (non-absolutism/multi-sidedness) forms the bedrock of Shraman culture's noble perspective. Anekanta is highlighted as a precious contribution, symbolizing ideological liberality, while Ahimsa and Aparigraha represent behavioral liberality. Shraman non-violence extends beyond physical harm (dravya-himsa) to encompass mental violence (bhava-himsa), which is seen as the root cause of physical violence. Controlling mental violence, the essay argues, would eliminate physical violence and prevent devastating wars.

Narrowness in caste and religious sentiments naturally leads to violence. In such a state, the definition of merit shifts from altruism to personal rituals, and caste pride leads to the degradation of humanity. Lord Mahavir redefined caste based on actions, stating that one becomes a Brahmin, Kshatriya, Vaishya, or Shudra through their deeds. The essay links the decline of caste-based inferiority and the emergence of untouchability to a lack of liberality in our approach to caste, contrasting it with Shraman culture's emphasis on "Metri me sababhutesu" (friendliness towards all beings).

Aparigraha (non-possession) also exemplifies Shraman culture's noble perspective in the social sphere. It means renouncing the sense of ownership over wealth. Excessive accumulation causes hardship for the common populace. Practices like bribery, hoarding, adulteration, and smuggling are seen as degenerate forms of greed. Even when helping others with wealth, the ingrained sense of ownership distorts the true meaning of non-possession, hindering the development of an elevated thought process. Shraman culture, through aparigraha, fosters a noble perspective that cultivates a spirit of universal upliftment (sarvodaya) and steers individuals from narrow acquisitiveness towards the generous path of renunciation.

Anekanta is described as a guiding light for Shraman culture's noble perspective, illuminating the worldview of the entire world. Anekanta inspires people to break free from dogmatic narrow-mindedness and dispels the illusions of superiority and inferiority in philosophy and life. It enables the discernment of truth and fosters detachment from the impermanent and attachment to the eternal.

The establishment of Syadvada (theory of conditional predication) in language and Anekanta in thought represent the ultimate in Shraman culture's nobility. The essay criticizes the modern tendency to view things in an absolute, one-sided manner, which is a sign of a narrow perspective. No human is absolute; judging someone as a perfect pundit solely based on their expertise in one field, while lacking knowledge in another, demonstrates this limited view. Anekanta promotes the "Saptabhangi Nyaya" (Seven-fold Predication), guiding us from absolutism towards a comprehensive understanding of reality, fostering a noble perspective. Anekanta also provides a solution to the problem of inter-religious harmony.

Knowledge (Gyan) and Compassion (Daya) are the pillars of Shraman culture, brimming with an immeasurable ocean of noble perspective. A knowledgeable person cannot be narrow-minded, nor can a compassionate person have a constricted outlook. However, compassion arises from knowledge, as indicated by the Jain saying, "First knowledge, then compassion." Shraman culture values knowledge that illuminates both oneself and others without obstruction. Knowledge is essential for a noble perspective, and its application is made possible through compassion, as knowledge is the active state of compassion. They are two sides of the same coin. Tirthankaras, possessing infinite knowledge, are addressed as "compassionate" or "benefactors."

Shraman culture also adopts a liberal approach to Brahmacharya (celibacy). Unlike other traditions that enforce strict practices regarding semen retention, Shraman culture elevates "Swadaar Santoshitva-Vrat" (the vow of contentment within one's own spouse) to the status of Brahmacharya. This vow, the essay suggests, can effectively regulate the rampant sexual indulgence seen in modern society and bring about a heavenly experience of restraint.

Due to its noble perspective, Shraman culture prioritizes the collective over the individual, endorsing the principle that true happiness lies in abundance, not in scarcity. It emphasizes introspection over outward show and discourages ideological deviations. It guides individuals away from fear, frustration, disbelief, and disharmony, enabling them to reach the pinnacle of their humanity.

The essay laments that modern humans have become excessively possessive, encumbered by superficialities. Ignorance and a lack of compassion have led them to abandon their human dignity. They mistake inaction for action and vice versa. Over-familiarity with materialism has led to the neglect of spirituality. Their thoughts and actions are neither well-considered nor deliberate. A wave of superficial conformity and self-display has engulfed modern society, leading people to focus solely on acquiring from others. Therefore, Shraman culture champions Aasteya (non-stealing) in social life.

The author criticizes the modern disregard for the Vedic injunctions found in the Isha Upanishad, such as "Therefore, you should enjoy what is given to you, do not covet anyone else's wealth," which has resulted in a rise in thieving tendencies. The insatiable craving for the wealth of others, more than one's own spiritual wealth, causes constant anxiety. As a result, self-control has weakened, and the senses have become unrestrained. Individuals driven by lust seek to satisfy it with more lust, attempting to extinguish fire with ghee. In this pursuit, they consider theft as a valid endeavor to attain happiness and contentment, embracing violence and falsehood with absolute insistence.

The academic and literary spheres also witness a similar "snatching and grabbing." The Gita's warning, "It is better to die in one's own Dharma; another's Dharma is fearful," is ignored, leading life's chariot off its smooth path onto a rough terrain. Dazzled by artificial Western culture, people have neglected their indigenous Eastern culture, even devaluing their own language and literature. Their entire framework of evaluation has become un-Indian.

Consequently, modern humans are being buffeted by the storms of various doctrines and sectarian traditions. Their self-knowledge is drowned in the darkness of ego. In such a situation, the radiant light of Shraman culture's Panchayama Dharma can illuminate their darkened hearts, and the banner of Anekanta can serve as a compass for their lost life vessels. The Panchayama Dharma of Shraman culture possesses immense power to detach human consciousness from unnecessary dogmatism and guide it towards the luminous path of objective inquiry. The essay concludes that Shraman culture embodies numerous vital aspects of life, such as anti-discrimination, rejection of violence and ostentatious rituals in the name of religious practice, synthesis of philosophical views, establishment of equality in social life, equal opportunities for men and women, renunciation of excessive wealth, equitable distribution of acquired wealth without ownership, opposition to capitalism, and eradication of anti-social sentiments like hierarchy and untouchability. These embody its noble perspective.

Furthermore, Shraman culture does not prescribe specific attire for ascetics, Brahmins, ascetics, or hermits. Lord Mahavir defined them by their inner qualities: a Shraman is one who possesses equanimity, a Brahmin is one who practices celibacy, a Muni is one who possesses knowledge, and a Tapasvi is one who performs penance. Thus, any individual, through their own spiritual practice, can achieve supreme spiritual wealth. Shraman culture rejects the concept of a creator God and firmly believes in the invincible human endeavor. It asserts that individuals lose faith in their own potential and resort to imagining and surrendering to a divine power. The famous line by the later poet Chandidas, "Above all, man is truth," encapsulates the noble perspective of Shraman culture.

Finally, the essay notes that Mahatma Gandhi was also influenced by the philosophical and contemplative thought of Shraman culture, with the first five of his eleven vows being derived from Lord Mahavir's Panchayama Dharma. Gandhi's philosophy of life is seen as a later, broader expansion of Shraman culture's philosophy, and its noble ideology has evolved to connect with contemporary socio-economic national plans. Therefore, it is not an exaggeration to state that Shraman culture, with its mantra of progress and excellence at every stage of national endeavor and every turn of social life, should be understood as a synonym for a universally beneficial, noble perspective rather than being confined by limitations of country, time, age, name, or lineage.