Vidwan Aur Samaj

Here's a comprehensive summary of the Jain text "Vidwan aur Samaj" (The Scholar and Society) by Darbarilal Kothiya, based on the provided pages:

The article "Vidwan aur Samaj" by Darbarilal Kothiya emphasizes the crucial and often undervalued role of scholars (Vidwan) within society, likening them to the head of a body. Just as the head is essential for the body's function, appearance, and intelligence, scholars are vital for the preservation and advancement of a society's religion, philosophy, history, and scriptures. Without scholars, a society's culture cannot remain vibrant and its progress is hindered.

The Plight of Scholars and Their Responsibilities:

The author laments the "worrying and pitiable" state of scholars in society. Institutions often approach scholars with a business mindset, aiming to extract maximum work for minimum pay. An anecdote illustrates this: an institution offered a meager salary for a scholar with desirable qualifications, only for that same scholar to be hired elsewhere for double the amount. This highlights the economic hardship faced by those who dedicate years to studying religious philosophy, often receiving meager stipends that are insufficient for a livelihood, especially for those with families. The author stresses the need to actively preserve the tradition of these "servants of scripture" (Shrut Sevaks), warning that if neglected, these "flickering lamps" will be extinguished, with no one willing to enter the field when secular studies offer far greater financial rewards. The resulting cultural loss, he argues, would be unimaginable.

Scholars, in turn, have a responsibility to remember they are an integral part of society, not separate from it. Just as a body needs a head, a head without a body is meaningless. Similarly, scholars and society are interdependent. Scholars owe a profound debt of gratitude to the society that nurtured them and have a significant duty towards its preservation. This duty extends to the protection of culture, religion, philosophy, and literature. The author points to the legacy of scholars like Pandit Todarmal, Pandit Jayachandji, Guru Gopal Dasji, and Varni Ganesh Prasadji, who endured hardships and practiced renunciation to pass on knowledge to current generations. He believes that with a focus on serving scripture, scholars may not become wealthy, but they will not starve. Those who are devotees of knowledge that leads to omniscience and spiritual liberation should not be constantly plagued by financial difficulties. The ultimate aim of a scholar, echoing Swami Samantabhadra, is to dispel ignorance and darkness in the world and illuminate the teachings of Jainism. Material gains, he asserts, will naturally follow.

Societal and Ideological Problems:

The text acknowledges that life is inherently filled with problems, but the courageous and intelligent overcome them. While national leaders address national issues, the author shifts focus to the problems within the Jain community. The issue of pilgrimage sites is highlighted, suggesting that a resolution based on equality between the Digambar and Shvetambar sects, who venerate Lord Mahavir and the preceding Tirthankaras, could foster mutual harmony and development, attracting global visitors.

However, the primary focus remains on the ideological problems faced by scholars. These are not financial or administrative, but conceptual. The author recalls a time when issues like "Dassa-puja-adhikar" (the right of a specific community to perform temple rituals) and inter-caste/inter-religious marriages were prevalent. These issues have largely been resolved over time, with Dassa communities gaining equal rights and inter-caste marriages, if scripturally sound and not of "non-Aryan" nature, becoming accepted. Debates on Jain principles, like those raised by Swami Satyabhakt and Dr. Hiralalji, have been addressed through publications like 'Virodh-Parihar' and 'Anekaant'.

The author fondly remembers the era of Guru Gopal Dasji, who bravely confronted significant opposition from within and outside the community, demonstrating immense knowledge and fearlessness. At that time, narrow-mindedness and ignorance gripped the Jain community, while the Arya Samaj was characterized by hatred and intolerance. Guru Gopal Dasji achieved victory on both fronts, and the establishment of the Shastraarth-Sangh (later the Digambar Jain Sangh) was precisely to combat these negative forces. Scholars like Pandit Mangalsen and Pandit Rajendrakumar played a vital role in these debates, defending Jain principles and even converting prominent Arya Samaj scholars.

Continuing Ideological Debates and the Importance of Syadvada:

While many past disputes have been settled, some theoretical differences remain, which the author considers natural, as even ancient Acharyas had differing views. He cites Acharya Virasen's mention of numerous such differences in the Dhavala commentary. However, he cautions against current "strains" and advocates for restraint in speech and writing, emphasizing that there is no place for intemperance in discussions about the Vitaraga (those free from passions). He urges scholars to engage in discussions with detachment, free from ego and malice, recognizing that both sides are Syadvadins (believers in the doctrine of manifold aspects).

A crucial point is made about respecting the teachings of all four Anuyogas (Prathamanuyoga, Dravyanuyoga, Karananuyoga, and Charananyoga). Swami Samantabhadra treated all four equally, asserting that devotion to all leads to right knowledge and liberation. Therefore, prioritizing one Anuyoga while neglecting others is detrimental. While a particular Anuyoga might be emphasized in a specific context, it should not lead to its exclusion. The author explains that understanding the nature of reality requires considering different perspectives (Dravyarthika and Paryayarthika Nayas) and methods of classification (Nikshepas), as well as the distinction between practical reality (Vyavahara Naya) and ultimate reality (Nischaya Naya). Kundakunda's works primarily deal with philosophical (Darshan Shastra) and spiritual (Adhyatma Shastra) aspects, respectively, and both are essential for spiritual progress. Neglecting either leads to significant loss, as quoted from a verse: "If you want the continuation of Jinashasan, do not abandon both Vyavahara and Nischaya, for by abandoning Vyavahara, the religious tradition is destroyed, and by abandoning Nischaya, the essence (spirituality) is destroyed."

The author highlights Syadvada as the core teaching of the Tirthankaras, a fundamental truth, not an invention of any scholar. He clarifies that when discussing the soul (Nishchaya Naya), it is essential to analyze the external substances from which it needs liberation. Without discussing these binding substances, as detailed in Agama texts, Jain philosophy's exposition of the soul would be indistinguishable from that of the Upanishads. He cites an example where a Vedantic scholar questioned the difference between Jain and Vedanta spirituality. The response was that Jainism considers the soul both impure in worldly existence and pure in liberation, whereas Vedanta posits the soul as always pure, with the illusion of Maya being false. In Jainism, the soul's impurity stems from its binding with real substances (pudgala), leading to foreign transformations. The detailed discussion of this impurity and the means to overcome it (Samyara, Nirjara) is central to Jain teachings. Therefore, the soul's nature within Jainism must also be understood through a Syadvada perspective.

Literary Activities and Achievements:

Fifty years prior, Jain literature was not easily accessible, partly due to sectarian fervor that led to the destruction of numerous valuable texts. Fear of disrespect might have caused ancestors to hide remaining literature. The reluctance to publish was possibly driven by similar fears. Despite this opposition, dedicated individuals undertook the task of publishing texts. Major works like Shatkhandagama, Kashayaprahrita, and the Dhavala-Jayadhavala commentaries are now in print and accessible to the public. Significant contributions to this effort came from the Shital Das Seth Shital Ray Laxmichand Jain – Sahityoddharak – Fund, the Manikchand Jain Granthmala, the Jivaraj Granthmala, Vir Seva Mandir, and Ganeshprasad Varni Granthmala. The Bharatiya Jnanpith's Murti Devi Granthmala has been particularly prolific, bringing out rare texts like Siddhivinishchaya. The compilation and editing of Jainendra Siddhanta Kosha by Shri Jinendra Varni are also commendable. Over the past fifty years, literary activities have flourished, making a vast amount of Jain literature available.

The author praises the exceptional contributions of the late Dr. Nemichandra Shastri in teaching and literary creation, under whose guidance numerous scholars pursued PhDs in various branches of Jainology. His works, such as those on Indian astrology and the contribution of Jain poets to Sanskrit poetry, are highly valued. Pandit Pannalal Sahityacharya's efforts enriched Indian literature and earned him presidential recognition. He translated and edited a vast collection of Jain texts, including Adipurana, Harivansapurana, Padmapurana, Uttarapurana, Gadhya Chintamani, and Samaysara. Other notable works by scholars like Dr. Devendra Kumar, Dr. Hiralal Jain, Dr. A.N. Upadhye, Pandit Kailash Chandra Shastri, Pandit Amritlal Shastri, and Dr. Kastur Chandra Kasliwal have further enriched Jain literature.

Jain Educational Institutions:

Fifty years ago, there were very few educational institutions. Through the persistent efforts of Guru Gopal Dasji Varaiya and Pujya Shri Ganeshprasadji Varni, over a hundred educational institutions were established. The Morena Vidyalaya and the Syadvada Mahavidyalaya in Kashi were among them. Morena produced highly learned scholars of scripture, while Kashi produced experts in Nyaya, literature, religion, grammar, and even English. The majority of prominent scholars in the community today are graduates of the Kashi institution, a testament to the leadership of Principal Pandit Kailash Chandraji Shastri. The Ganesh Vidyalaya in Sagar has also made a significant contribution by educating and illuminating many aspiring students.

However, these institutions are currently facing a decline, primarily due to economic reasons. There is a lack of demand for the scholars they produce within the community, and those who are employed receive meager remuneration. Consequently, students are seeking opportunities in other markets where their skills are valued more highly. This is leading to a decline in the number of scholars, which the author warns will have a devastating impact on society and culture. He urges community leaders to seriously consider this issue and act promptly, as the preservation of thousands of years of culture and philosophy is at stake.

Future Programs of the Vidvat Parishad:

The Vidvat Parishad has limited resources and its members are engaged in other services. Therefore, their activities must be planned within their capacity. The author proposes three key initiatives:

1. Establishment of a Jain Vidya Fund: Building on a proposal from 1948, the Parishad should create a fund, ideally of at least one lakh rupees. This fund would provide scholarships for economically disadvantaged students, support researchers working on Jainology at universities, and offer financial aid for the typing or submission fees of research theses.
2. Seminars for the 2500th Nirvana Anniversary of Lord Mahavir: The Parishad should organize seminars in various universities, either simultaneously or at different times, to commemorate this significant occasion. These seminars would feature research papers by both Jain and non-Jain scholars on predetermined topics related to Jainology.
3. Book Publication: In addition to the book "Tirthankar Mahavir aur Unki Acharya Parampara," the Parishad should publish three unpublished Sanskrit, Prakrit, or Apabhramsha texts, or new original works related to Lord Mahavir.

The author concludes by stating that if the Parishad can successfully implement these three initiatives within the next three years, it will be a significant service to culture.