V R Gandhis Speech In WCR At Chicago

Here's a comprehensive summary of Virchand R. Gandhi's speech at the World Congress of Religions in Chicago, 1893, based on the provided text:

Introduction and Gratitude:

Virchand R. Gandhi begins by expressing his gratitude and that of his community, represented by his high priest Muni Atmaramji, for the warm welcome received at the World Congress of Religions. He highlights the significance of this gathering as a realization of Muni Atmaramji's lifelong dream of religious leaders meeting on a common platform. Gandhi humbly states he is acting as a mouthpiece for Muni Atmaramji, who was unable to attend due to travel difficulties.

Core Tenets of Jainism:

Gandhi then delves into the fundamental principles of Jainism:

• Two Perspectives (Nayas): He introduces the Jaina concept of Dravyarthikanaya (substance view) and Paryāyārthikanaya (mode view). The former views the universe as eternal and without beginning or end, while the latter acknowledges creation and destruction at every moment through modifications.
• The Jaina Canon: The sacred texts are divided into Sruta Dharma (philosophy) and Caritra Dharma (ethics).
• Nine Principles: The philosophical aspect of Jainism explores nine principles. Gandhi elaborates on the crucial ones:
  • Soul (Jiva): The soul is defined as that which knows, thinks, and feels – the divine element in a living being. It is both distinct from and identical with knowledge, depending on the context. Its true nature is characterized by right knowledge, right faith, and right conduct. Souls are subject to evolution and involution through transmigration.
  • Non-soul (Ajiva): This encompasses everything that is not soul, including matter and other non-sentient entities.
  • Merit (Punya) and Demerit (Pāpa): These are states that lead to happiness and suffering, respectively.
  • Other Principles: These include the state that brings merit and demerit, Samvara (stopping the inflow of karmic energies), destruction of actions, bondage of the soul by actions, and the ultimate state of freedom from all actions.
• Substance and Living Beings: Jainism categorizes substances, including the sentient (soul), and non-sentient elements like Dharmastikaya (medium of motion) and Adharmāstikāya (medium of rest). Living beings are meticulously classified based on their number of sensory organs, from one-sensed beings (like earth-bodied creatures) to five-sensed beings (humans, animals, gods). He notes the Jainas' detailed biological knowledge, predating the microscope.
• Four States of Existence: These are Naraka (hellish beings), Tiryac (animals, plants, and beings with fewer senses), Manusya (human beings), and Deva (celestial beings). The ultimate goal is Moksha, a state of spiritual perfection and divinity achieved by the soul's liberation from all karma.

Addressing Fundamental Questions:

Gandhi tackles core philosophical inquiries:

• Origin of the Universe and God: Unlike some traditions that discourage inquiry into origins, Jainism asserts the eternality of matter and soul, denying a creator God in the Western sense. While acknowledging a subtle, inherent cause for all modifications within substances, it rejects the concept of an extra-cosmic, personal creator as illogical.
• Transmigration and Karma: He explains the doctrine of the transmigration of the soul (reincarnation) and its companion doctrine of Karma. Karma, meaning "action," governs the cycle of cause and effect, explaining the inequalities and suffering in the world. Jainism categorizes karma into eight classes, with a detailed system that allows tracing effects to specific actions. The path to perfection involves destroying all karma through right faith, knowledge, and conduct, leading to the attainment of the state of Jinas (conquerors), or Tirthankaras (those who found the spiritual ford) in each epoch.

Jaina Ethics and the Path to Happiness:

• Goal of Human Action: The ultimate aim of human conduct in Jainism is the fullest development of the soul and the attainment of the highest happiness.
• Equanimity and the Great Vows: Jainism advocates looking upon all living beings as oneself. The path to happiness involves knowledge and religious observances. For ascetics, the five Mahavratas (great vows) are crucial: non-violence (protecting all life), truthfulness, not stealing, chastity, and non-possession (renouncing worldly attachments and ownership).

Critique of Other Philosophies and Defense of Indian Traditions:

• Design in Nature: Gandhi challenges the notion of "design" in nature, suggesting it implies limitations in power and a need for contrivance, which he finds incompatible with an omnipotent being.
• Reconciling God's Attributes: He poses questions about reconciling divine benevolence and justice with the presence of suffering and inequality in the world, suggesting that reincarnation and karma offer a more logical explanation.
• Immortality of the Soul: Gandhi defends the concept of the soul's immortality and eternal existence, arguing that a soul created solely for this life would imply annihilation at death. He posits a more reasonable view of the soul having passed through and continuing to pass through many lives.

Response to Criticisms:

A significant portion of the speech is dedicated to a strong rebuttal of a statement made by Rev. George F. Pente, who allegedly cast aspersions on the chastity of women serving in Indian temples. Gandhi vehemently defends Indian society and religion, stating:

• Abuses vs. Religion: He emphasizes that societal abuses are "in spite of religion, as in every other country," not a product of it.
• Misrepresentation of Temple Women: He clarifies the role of women singers in some South Indian temples, calling the description of them as "priestesses because they are prostitutes" and vice-versa a gross misrepresentation. He asserts that women are never allowed in the main body of temples and that there are no female priestesses.
• Historical and Present Chastity: Gandhi contrasts these alleged abuses with historical accounts by Greek historians praising Hindu chastity and asserts that India still produces chaste women and mild men.
• Third-Hand Information: He criticizes critics who base their judgments on unreliable, third or fourth-hand information, fueled by superstition and bigotry.
• Akbar's Example of Tolerance: He uses the anecdote of Emperor Akbar's refusal to retaliate against Christians for desecrating the Quran, despite his mother's wishes, to illustrate a higher principle of tolerance and respect for all sacred texts, even when faced with ignorance and disrespect.

Conclusion and Metaphor:

Gandhi concludes by expressing regret at the impending parting and a wish for the Parliament to continue. He urges a liberal and open-minded approach to understanding different religious systems, likening the situation to the parable of seven blind men and an elephant. He stresses the importance of examining religious systems from all standpoints to avoid one-sided views. He reiterates his gratitude to the organizers and participants for their kindness, liberal spirit, and patience.