Aaj Ke Yuga Me Mahavir Ki Prasangikta

Here's a comprehensive summary of the provided Jain text, "Aaj ke Yuga me Mahavir ki Prasangikta" by Rikhabraj Karnavat, in English:

This text argues for the continued relevance of Lord Mahavir's teachings in contemporary times by addressing three major evils plaguing society: lack (scarcity/poverty), injustice, and ignorance. The author, Rikhabraj Karnavat, asserts that these issues are deeply rooted in human society and that Mahavir provided profound solutions through his principles.

1. Lack (Abhav) and the Principle of Aparigraha (Non-possession/Non-attachment):

Karnavat begins by highlighting the widespread poverty and the failure of political promises to alleviate it. He criticizes politicians who, after gaining power, shift the responsibility to the public for their own upliftment, while enriching themselves and their families. This, he suggests, creates a new class of the wealthy who exploit the common populace. He points out that even well-intentioned schemes often fail due to corruption and inefficiency, leaving the poor in a worse condition.

The author then introduces Aparigraha as Mahavir's solution to this problem. Mahavir's life and teachings demonstrated the effectiveness of minimizing one's needs and consuming only what is necessary. While his immediate followers (thousands of monks and nuns) fully embraced non-possession, and millions of lay followers set limits on their possessions, the author laments that many modern Jains (Shravaks and Shravikas) pay only lip service to this principle. They are increasingly entangled in accumulating possessions and engaging in excessive consumption, mirroring other societies. He also notes with concern that even ascetics are becoming entangled with wealthy patrons, indirectly supporting them.

Karnavat emphasizes that schemes based on Mahavir's principle of Aparigraha, leading to equitable distribution, are crucial for addressing scarcity. He contrasts this with current government systems (like rationing) which rely on legal pressure and are therefore less effective. Mahavir's principle, being voluntary, is more likely to be fully adopted and successful.

2. Injustice (Anyay) and the Principle of Ahimsa (Non-violence):

The second major evil identified is injustice, where the strong exploit the weak, appropriating the fruits of their labor. The author states that the prevailing system treats the weak as less than human, devoid of empathy or consideration. The weak lack the power to resist this oppression.

Mahavir's answer to this is Ahimsa (Non-violence), presented as a practical philosophy. The author credits Mahatma Gandhi for effectively utilizing Ahimsa as a powerful tool for achieving independence. Ahimsa, he explains, not only prevents the perpetrator from committing further injustice but also empowers the victim, making it beneficial for both. Practicing Ahimsa leads to a state of being free from enmity and fear.

Karnavat highlights the widespread adoption of Mahavir's Ahimsa, with people from all strata of society – kings, merchants, Brahmins, farmers, and even those considered untouchable – embracing his teachings. This led to the development of human qualities and a move towards establishing an empire of love, compassion, and peace, by abstaining from violence against all living beings. Today, the world increasingly recognizes Ahimsa as the most effective weapon against injustice and oppression.

3. Ignorance (Agyan) and the Principle of Anekanta (Multi-sidedness/Relativism):

The third pervasive evil is ignorance. Karnavat acknowledges that knowledge is vast and the line between knowledge and ignorance is often blurred, with one appearing as the other. He defines knowledge as the realization of Truth, which is eternal and infinite. However, he points out that even when truth is realized, it can only be articulated partially. Different truth-seers present different facets of truth, and words are insufficient to encompass all aspects.

This leads to the problem of Agyan (Ignorance) when partial truths are mistaken for absolute truth, leading to a refusal to consider other perspectives. Mistaking one aspect of an object for its entirety is not wisdom but the root of disagreements and rigid viewpoints.

To resolve these conflicts and rigidities, Mahavir introduced the concept of Anekanta (Multi-sidedness). He taught that clinging to a partial truth as absolute truth is a form of ignorance. The author illustrates this with the parable of six blind men touching different parts of an elephant. Each man formed a different conception of the elephant based on his limited experience, leading to arguments. A sighted person revealed that while each was partially correct, none had grasped the whole truth.

Karnavat argues that this is the situation in the world today, with people fighting over their social, political, and religious beliefs. Adopting an Anekanta perspective would replace conflict and rigid dogma with love and peace. It fosters cooperation, harmony, and a sense of coexistence and unity even among seemingly opposing elements. By propounding Anekanta, Mahavir provided humanity with a powerful weapon to dispel the darkness of ignorance and guide people towards knowledge.

In conclusion, Rikhabraj Karnavat asserts that Lord Mahavir provided humanity with the invaluable tools of Aparigraha, Ahimsa, and Anekanta to combat the three great evils of scarcity, injustice, and ignorance. He emphasizes that the practice of these principles is essential for overcoming these societal ills, and therefore, Mahavir's relevance remains undiminished in the present day.