Tran Jain Phirkaona Paraspar Sambandh Ane Melno Vichar

Here's a comprehensive summary of the Jain text "Tran Jain Phirkaona Paraspar Sambandh ane Melno Vichar" by Sukhlal Sanghavi, based on the provided pages:

The article discusses the interrelationship and harmony among the three major Jain sects: Sthanakvasi, Murtipujak Shvetambar, and Digambar. The author posits that all three are legitimate successors of Lord Mahavir's teachings, even though Jain tradition existed before him, notably with Parshvanath. Lord Mahavir revitalized the tradition, and while many followed his reforms, those who didn't eventually faded away. The current Jain faith stems from this period, marking the beginning of Mahavir's established religious lineage.

The author uses the analogy of a seed to explain the inevitability of divergences within a growing tradition. Just as a single seed branches out into numerous limbs, a living religious tradition naturally develops divisions and sub-divisions. These differences are not inherently negative; in fact, they contribute to the tradition's vitality and expansion. The history of Jainism shows numerous such divisions, many of which have disappeared, and our knowledge of those that remain is incomplete.

Beyond the three main sects, the article highlights that significant internal divisions (called "gachh," "sampradaya," etc.) exist within each sect. The author notes that the differences between these sub-sects can be as profound as those between the major ones. For instance, the gap between different types of Sthanakvasis (e.g., Terapanthi and others) or between different Shvetambar gachhs (e.g., Anchalgachhi, Paychandgachhi, Tapagachhi) can be substantial.

The core historical divergence between Shvetambars and Digambars is attributed to nudity versus wearing clothes. This fundamental difference in practice, particularly regarding the attire of monks and the depiction of deities in images, led to a cascade of other disagreements concerning philosophy, rituals, and even the eligibility of women for full monastic ordination. The author clarifies that the opposition to image worship (Murtipujak vs. Sthanakvasi) is a more recent development, emerging after the advent of Islam. However, the underlying principle behind the difference between Shvetambars and Digambars is the concept of vitragapan (detachment/non-attachment), with one emphasizing nudity as the ultimate expression of this, and the other accepting the wearing of clothes as compatible with it.

Despite these significant differences, the author stresses that a core unifying principle (abhed ka tatva) exists across all three sects: the adoration of vitragapan. This shared essence is what sustains and allows for the growth of all branches. The author questions why, if these differences are natural and necessary for expansion, there is such animosity.

The author argues that the problem lies not in the differences (bhed) themselves, but in the opposition (virodh) and the bitterness (kadvaash) that has developed between the sects. This bitterness stems from an inflated ego within each sect and a disregard for others. The leadership (gurus and scholars) of each sect often propagates the idea that their own tradition is the only true Jainism, fostering antipathy towards others. This leads to two negative outcomes:

1. Ignorance of each other's merits: Each sect fails to recognize or appreciate the valuable teachings and practices of the others.
2. Lack of mutual respect and interaction: The leadership of the sects has no cordial relationship, making any meaningful convergence nearly impossible.

This animosity manifests in a lack of support and even a sense of satisfaction when another sect faces difficulties. The author notes that Sthanakvasis might not come to the aid of Shvetambars or Digambars in times of trouble, and vice versa. This indifference extends to their scholarly contributions. Sthanakvasis largely ignore the vast and valuable literature produced by Murtipujak Shvetambars and Digambars, often being deliberately kept ignorant of it. Similarly, Shvetambars are often indifferent to the serious and unique literature of the Digambars. This results in educational institutions sometimes selecting inferior texts from their own sect over superior ones from others, leading to a prevalence of ignorance over knowledge.

The author contends that this "knowledge enmity" fuels intolerance and ignorance, directly contradicting the core Jain values of non-violence and the propagation of knowledge. He uses the metaphor of ships setting sail for a common destination but becoming preoccupied with criticizing each other, ultimately losing sight of their goal and facing disaster. The current state of the Jain sects, he argues, is similar: they are focused on internal disputes rather than the common goal of propagating Jainism. This has had negative consequences not only religiously but also socially and nationally.

The Jain community is seen as weak socially and backward politically due to a lack of organization. This disorganization is a direct result of religious animosity. While the focus of religious leaders might have remained within their immediate circles, the negativity has spread to all aspects of life. Although members of different sects now interact out of necessity (business, marriage, politics), these interactions are neither broad nor wholehearted, and are more common among laypeople. The religious leadership, however, shows no inclination for such convergence due to a lack of practical need and a vested interest in maintaining the divisions.

The author concludes by offering direct solutions to bridge these divides and foster organization. He suggests two paths:

1. Individual Action: Individuals (laypeople or renunciates) with clear and independent minds should study the foundational principles of Jainism, remove the "impurity of bitterness," and foster greater harmony through religious teachings.
2. Collective Action (Revolutionary): Laypeople should unite on a practical, non-sectarian platform, transcending their current "corrupted and narrow" religious identities. This involves forming organizations where members of different sects can freely interact and cooperate with genuine goodwill.

The author believes that when laypeople begin to unite and support each other across sectarian lines (e.g., a wealthy Shvetambar helping a Digambar student, or Shvetambar householders assisting Digambar institutions), religious leaders will eventually be drawn into this collaborative effort. They will realize that their divisive rhetoric is no longer effective. The author laments that for centuries, religious leaders have spread opposition and bitterness, and humanity has followed blindly. However, he asserts that the times are changing, and economic, social, and national circumstances no longer permit such divisions. Therefore, everyone, young and old, with intelligence and independence, should sincerely and intelligently cooperate with other sects, as this is the truly righteous path today.