Vishwa Shantiwadi Sammelan Aur Jain Parampara

Here is a comprehensive summary of the Jain text "Vishwa Shantiwadi Sammelan aur Jain Parampara" by Sukhlal Sanghavi, presented in English:

Book Title: Vishwa Shantiwadi Sammelan aur Jain Parampara (World Pacifist Conference and Jain Tradition) Author: Sukhlal Sanghavi Publisher: Z_Darshan_aur_Chintan_Part_1_2_002661.pdf

This text, written by the esteemed Jain scholar Sukhlal Sanghavi, explores the relationship between the Jain tradition and the principles of pacifism, particularly in the context of a World Pacifist Meeting planned for December 1946. The author emphasizes that Jainism, from its inception, is deeply rooted in Ahimsa (non-violence) and has a rich history of applying this principle in various spheres of life.

Key Themes and Arguments:

• Jainism's Innate Ahimsa: Sanghavi highlights that Ahimsa is an intrinsic part of Jainism, not merely a tenet but a way of life. Unlike some other traditions that might limit Ahimsa to human society, Jain Ahimsa extends to all living beings.

• The World Pacifist Meeting and Jain Duty: The author frames the upcoming World Pacifist Meeting as an opportunity for Jains to reflect on their specific duties towards promoting peace and non-violence. He notes that prominent Jain householders are among the conveners of this conference, which aims to establish a global network of individuals committed to resolving social and political issues through non-violent means.

• Comparison with Christian Pacifism and Gandhi's Ahimsa:

  • Christian Pacifism: Sanghavi traces the development of Christian pacifism from biblical injunctions like "Thou shalt not kill." He observes that Christian pacifists have historically engaged in various non-violent activities for the welfare of human society. Over time, their commitment evolved from refusing to participate in civil wars to abstaining from all forms of armed conflict, even international ones. The term "Pacifism" itself gained prominence around 1905.
  • Gandhi's Ahimsa: Gandhi's influence is seen as having broadened and elevated the meaning of pacifism. His approach emphasizes active, unyielding self-strength to confront any injustice, combined with self-purification and fair treatment of all. Sanghavi asserts that no modern pacifist can disregard Gandhi's inspiration, and his unique personality is the driving force behind the World Pacifist Meeting.

• A Distinction in Jain Practice: A significant point of discussion is the historical practice of Jain householders. Sanghavi observes that while many Christian householders have, at times, resisted participation in war even to the point of martyrdom, there are no clear historical examples of responsible Jain householders in India actively refusing or protesting participation in armed conflict during times of national crisis. This is presented not as a criticism, but as a factual observation of a difference in emphasis or historical manifestation.

• Nivritti (Retreat) vs. Pravritti (Activity): A core argument of the text is the nuanced understanding of "Nivritti" and "Pravritti" within the Jain tradition.

  • Misconception of Nivritti: Sanghavi notes that Jainism is often perceived as solely a path of "Nivritti" (renunciation, withdrawal) due to its emphasis on monasticism. He cautions that this perception can lead to an unconscious sense of inertia and hinder the development of inherent positive qualities.
  • True Meaning of Nivritti and Pravritti: The author argues that Jain principles advocate for both: first, to renounce faults (Nivritti) by abstaining from harmful actions and vices (like violence, falsehood, excessive possession). Then, to engage in beneficial activities (Pravritti) with discernment and non-attachment (Yatana). He emphasizes that the scriptural prohibitions are against faults, not against activity itself.
  • Complementary Nature: Nivritti and Pravritti are presented as complementary aspects of life, like two sides of a coin, or waking and sleeping, ideally occurring simultaneously or in close harmony. The absence of attachment is key to Pravritti.
  • Development of Pravritti: As one progresses in fault-eradication (Nivritti), one's capacity for beneficial activity (Pravritti) should also grow. Ideal Jain figures (Tirthankaras) dedicated their efforts to beneficial activities after self-purification. Therefore, Nivritti is seen as preparatory to true Pravritti.

• Historical Examples of Jain Pravritti: Sanghavi provides numerous historical examples to illustrate the "Pravritti" aspect of Jainism:

  • Neminath: His act of saving animals destined for sacrifice at a wedding is seen as a significant early contribution to animal welfare and a disruption of the meat-eating custom.
  • Parshvanath: His intervention to save a snake from being burned alive, even at personal risk and against prevailing customs, exemplifies standing up for truth and non-violence through active intervention.
  • Mahavir: His emphasis on social equality and providing equal opportunities within his monastic order to those considered "outcastes" like Metāyas and Harikesh demonstrates the social application of his teachings. His disciples actively intervened to prevent animal sacrifice during religious rituals, showcasing the proactive side of Ahimsa.
  • Ashoka and Samprati: Empresses like Ashoka and her grandson Samprati are cited for their royal decrees promoting animal welfare and protection.
  • Matrichheta and Harshavardhana: The Buddhist poet Matrichheta's plea for animal protection and Emperor Harshavardhana's extensive charitable spending are mentioned as examples of proactive welfare activities.
  • Siddharaj and Kumarapala: Gujarat's rulers, influenced by Jain acharyas like Hemachandra, promoted animal protection and non-violence, with Kumarapala even participating in wars while simultaneously championing the cause of animal welfare.
  • Akbar and Mughal Emperors: Jain monks like Heeravijaya, Shanti Chandra, and Bhanu Chandra are lauded for their persuasive efforts in influencing Muslim rulers like Akbar and Jahangir to adopt policies promoting non-violence and animal protection, demonstrating courage in approaching powerful figures.
  • Vastupal and Jagadushah: Wealthy Jain individuals like Vastupal and Jagadushah are highlighted for their extensive use of wealth for public welfare and their exceptional service during famine, embodying the spirit of compassion and service.
  • Pinjrapoles (Animal Shelters): The long-standing tradition of "Pinjrapoles" in Gujarat and Rajasthan, where abandoned and sick animals are cared for selflessly, is presented as a concrete manifestation of Jain compassion and a continuation of Neminath's legacy.
  • Jiva Daya Mandali: This organization's 40 years of dedicated work in promoting animal welfare and curbing meat consumption is recognized.
  • Sant Balaka: A contemporary monk is cited as an example of how Gandhi's influence inspired active participation in humanitarian activities, going beyond passive non-violence.

• Jain Contribution to Knowledge and Art: The text also acknowledges the significant role of Jain traditions in preserving and propagating knowledge. Large libraries maintained by Jains have not only safeguarded Jain scriptures but also collected and preserved secular texts on various subjects, contributing to the development of new knowledge and scholarly works. Jain temple architecture and sculpture are celebrated for their aesthetic and devotional value, showcasing a commitment to beauty in service of religion.

• Broader Social Welfare (Lokhit): Sanghavi emphasizes that many Jain householders have extended their welfare activities beyond their own community to serve general society by establishing hospitals, educational institutions, libraries, and orphanages, demonstrating the practical and social dimension of their spirituality.

• Ahimsa and Defense: While acknowledging Jainism's deep commitment to Ahimsa, the author notes that in historical contexts where self-defense or societal protection necessitated the use of arms, Jain communities followed the general societal path. However, post-Gandhi, the concept of non-violent resistance became the true field of religious action. Gandhi's path of non-violent confrontation required immense bravery and aligned perfectly with Jain core principles, leading to significant Jain participation in his movements.

• Aparigraha (Non-possession) and Parigraha-Pariman Vrata (Limitation of Possession): Sanghavi identifies Aparigraha as a crucial element for the successful practice of Ahimsa and a core duty for Jains in the context of the World Pacifist Meeting.

  • Modern Relevance: He argues that the current global conflicts are largely rooted in possessiveness driven by greed. Controlling this greed, both individually and collectively, is essential for personal, social, and national salvation.
  • Redefining the Vratas: The author proposes a modern interpretation of these vows:
    1. Aligning one's lifestyle and needs with the general socio-national standards.
    2. Considering it a violation of the vow to live off others' labor without contributing one's own productive work, even when capable.
    3. Recognizing that a family's inheritance should be balanced with the community's or nation's needs, implying that the family unit is not separate from the larger society.
  • The Duty: By implementing these contemporary interpretations and setting examples, Jains can fulfill their primary duty towards the World Pacifist Conference and contribute to Gandhi's vision.

In essence, Sukhlal Sanghavi's work serves as a call to action for Jains, urging them to actively engage with the principles of peace and non-violence by understanding the full scope of their tradition's teachings, particularly the dynamic interplay of renunciation and active participation, and by applying the spirit of non-possession to contemporary global challenges. He aims to remind both old and new generations of their rich heritage and inspire them towards duty and service, inspired by Mahatma Gandhi's ideals.