Ahimsa Ane Amari - Book Summary

Here's a comprehensive summary in English of the Jain text "Ahimsa ane Amari," based on the provided pages:

The text "Ahimsa ane Amari" (Non-violence and Ours) by Sukhlal Sanghavi and Bechardas Doshi discusses the concept of Ahimsa (non-violence) and its multifaceted application, particularly in the Indian context.

Page 1: The Historical Roots and Significance of Ahimsa

Human Nature: The text posits that human nature inherently contains both violence and non-violence.
Ancient Practices: In ancient India, during the Vedic period and the era of the Aryans, there were extensive practices of animal and even human sacrifice (Kalidana and Yajna) within religious rituals.
Rise of Ahimsa: As a reaction to this widespread violence, movements emphasizing non-violence emerged, leading to the establishment of paths by Lord Mahavir and Buddha.
Mahavir and Buddha as Pivotal Figures: Both Lord Mahavir and Buddha are presented as the primary proponents of Ahimsa and the originators of the continuous tradition of Ahimsa that has flowed through India.
Unparalleled Influence: India's historical influence on other nations and civilizations is attributed to the element of Ahimsa, which has been continuously practiced and developed in India for thousands of years.
Ahimsa in Modern India: Even in a subjugated India, Ahimsa is identified as its sole source of brilliance.

Page 2: The Propagation of Ahimsa through Religious and Royal Patronage

Jain and Buddhist Sanghas: The establishment of organized Jain and Buddhist Sanghas (communities) led to a vigorous propagation of Ahimsa.
Emperor Ashoka: Emperor Ashoka's edicts clearly demonstrate his efforts to prohibit violence during festivals and celebrations, expressing his personal commitment to non-violence. His influence on people from all sects is considered immeasurable.
King Samprati: Ashoka's grandson, King Samprati, actively followed his path, nurturing the spirit of Ahimsa in his own way.
Royal Support: The inclination of kings, royal families, and high officials towards promoting Ahimsa indicates two things:
- The significant progress made by the Ahimsa-promoting Sanghas, influencing even great emperors.
- The extent to which the principle of Ahimsa was accepted and internalized by the people, leading them to respect kings who declared it.
King Kharavela of Kalinga: King Kharavela is also mentioned for his significant contributions to Ahimsa.
Cycles of Sacrifice: The text acknowledges that historical periods marked by sacrificial rituals also emerged. However, overall, the efforts of the Ahimsa-promoting Sanghas, both within and outside India, were more successful.
Medieval Rulers: Medieval Jain and Buddhist kings, royal families, and officials in North and South India prioritized the propagation of Ahimsa.
King Kumarpala: The Ahimsa of the influential ruler of Western India, Param Ahant Kumarpala, is widely known and considered by many to be extreme.
Mughal Emperor Akbar and Jain Monks: The royal decrees obtained by the ascetic Jain monk Hiravijayasuri and his followers from Emperor Akbar are considered immortal in history for their advocacy of Ahimsa.
Broader Influence: Promises to refrain from violence from Thakardas, landlords, influential officials, and village leaders further illustrate the efforts of the Ahimsa Sanghas in creating an atmosphere of non-violence in the country.

Page 3: Institutions and Practices Supporting Ahimsa

Panjarapoles (Animal Shelters): The existence of Panjarapoles is cited as strong evidence of Ahimsa propagation. While their exact origin is unclear, their widespread presence and prestige in Gujarat suggest the significant involvement of King Kumarpala and his guru, Acharya Hemchandra, in their expansion.
Prevalence of Panjarapoles: Almost every significant city or well-populated town in Kutch, Kathiawad, Gujarat, and parts of Rajputana had a Panjarapole. Many even had branches in small villages, similar to primary schools.
Function of Panjarapoles: These shelters primarily protect and care for animals and, to some extent, birds.
Financial Commitment: The author estimates an annual expenditure of at least fifty lakh rupees on these Panjarapoles, providing shelter and care for approximately one lakh animals of various sizes.
Gaushalas (Cow Shelters): Gaushalas also exist throughout the country, protecting thousands of cows.
Attribution to Sanghas: The author states that the institution of Panjarapoles and Gaushalas are solely attributable to the efforts of the Ahimsa-promoting Sanghas.
Other Practices: The practice of feeding ants (kidiyara), giving dough balls to aquatic creatures, and preventing the killing of fish and animals are also presented as outcomes of the spirit of Ahimsa.

Page 4: Ahimsa Towards Humanity and the Concept of "Amari" (Our-ness)

Humanitarian Efforts: The text shifts focus to humanity, highlighting the extensive practice of charity (dan pratha) in the country, ensuring no one went hungry. During severe droughts, generous individuals like Jagadusha opened their granaries.
Integrated Compassion: The author argues that a country that spends so much on animals and small creatures is unlikely to be indifferent to or neglectful of human suffering.
Hospitality and Ascetics: India's renowned hospitality, directed towards humanity, and the presence of millions of ascetics and saints, who were sustained by society, are evidence of people's concern for fellow humans.
Scriptural Mandates: Brahmin, Buddhist, and Jain scriptures alike emphasize doing as much as possible for the disabled, the orphaned, and the sick, reflecting contemporary public sentiment.
Addressing Criticism: The text addresses a common criticism that the Ahimsa of some may extend only to insects and animals, but not significantly to humans. The author refutes this by presenting the following points:
1. Humanitarian Aid during Disasters: Examining even the last hundred years of famines and natural calamities reveals extensive humanitarian aid provided by Ahimsa-promoting organizations, including financial contributions, distribution of food, medicines, and clothing.
2. Support in Normal Times: Even outside of major disasters, small villages receive assistance from merchants or individuals for those facing hardship.
3. Support for Ascetics: The existence of millions of ascetics, who are supported without manual labor, demonstrates a societal commitment to sustenance, albeit a dependent one.

Page 5: Nuances in Applying Ahimsa to Humans

Two Truths Behind the Criticism: Despite the humanitarian efforts, the criticism of limited human-focused Ahimsa highlights two important truths that require attention:
1. Lack of Systematic Approach: Ahimsa and compassion towards humanity are not always systematic or consistent. Expenses are not made proportionally to the need, with a lack of carefulness and precision. Sometimes, the expenditures made for humans can inadvertently contribute to their harm rather than their well-being.
2. Emerging Challenges: The current circumstances related to livelihood and industry are more challenging than in ancient or medieval times, necessitating a greater focus on humanity.
Prioritizing Human Needs: Especially when other religions and nations are actively engaged in humanitarian service in India, and when fellow countrymen are becoming indifferent to their own nation and leaning towards foreign influences, prioritizing human service becomes crucial for national integrity and survival.
Defining "Amari": The text defines "Amari" (our-ness or sense of belonging) in relation to Ahimsa. It is explained as the desire to fulfill needs beyond one's own capacity, or to provide services to others with minimal or no expectation of return. This is social violence.
Subtlety of Ahimsa: True or spiritual Ahimsa is even more subtle, encompassing the slightest distortions. However, for social and national considerations, focusing on social and national Ahimsa, which has greater possibility and utility, is relevant here.

Page 6: The Two Forms of Ahimsa: Negative and Positive

Negative Ahimsa (Nishidhatmak): This is the prohibition of causing harm to anyone or making others unwilling participants in one's suffering.
Positive Ahimsa (Bhavatmak): This is the act of sharing in others' suffering or offering one's own comforts and benefits to others. This positive form is also known as compassion or service (daya).
Ahimsa vs. Daya: For convenience, these are termed "Ahimsa" and "Daya" respectively. While Ahimsa has immense value, it is not as immediately apparent to everyone as Daya.
Daya as Visible: Daya (compassion) is described as a visible virtue, like an "open sword," where its practice brings visible religious merit. Its beneficiaries often perceive its sweetness more than the practitioners.
Ahimsa's Subtle Impact: The fragrance of Ahimsa is experienced by its followers, and its benefits are inevitably felt by others. However, the beneficiaries often remain unaware of the underlying principle of Ahimsa, and its positive effects on others can take a long time to manifest.

Page 7: The Necessity of Ahimsa and Daya for Social Order

Social Stability: Both Ahimsa and Daya are essential for the organized functioning and sustenance of society.
Markers of Prosperity and Slavery: A society or nation where cruelty is rampant and the rights of the weak are suppressed is more miserable and enslaved. Conversely, a society where cruelty is minimized, and the rights of the weak are protected, is happier and freer.
Indicators of Health and Decline: A society where stronger individuals make sacrifices and serve the weaker is healthier and more prosperous. Conversely, excessive selfishness leads to a society that is weaker and more fragmented.
Foundational Elements: Ahimsa and Daya are not just spiritually beneficial; they are the elements that uphold and nourish society and nations.

Page 8: The Ease of Practicing Daya vs. Ahimsa

Daya is Easier: Although both are necessary for global welfare, Daya is generally easier to incorporate into life than Ahimsa. Ahimsa requires introspection, while Daya can be practiced even by ordinary people without deep introspection.
Ahimsa's Negative Aspect: Ahimsa, being negative, is fulfilled by abstaining from causing harm, and its practice can be ritualistic even without deep contemplation.
Daya's Positive and Situational Nature: Daya, being positive, depends on circumstances and requires careful thought, caution, and awareness of time and place for its practice.

Page 9: The Principle of Self-Imitation and Prioritizing Human Ahimsa

Principle of Self-Imitation (Atmoupajya): Both Ahimsa and Daya are based on the principle of treating others as oneself. The outcome of practicing Ahimsa or Daya towards any creature, from the smallest to the largest, is theoretically the same.
Social and Material Focus: However, as humans living in a social and material world, we are attuned to the impact of our actions on others. We desire to be recognized for our societal and family dharma.
Prioritizing Humanity: This leads to an unconscious or conscious prioritization of extending Ahimsa and Daya towards humanity before other living beings.
Hierarchical Value of Saving Lives: The text poses a scenario where someone saves hundreds of moths, then fish and deer, and finally a human from danger. While more lives are saved in the latter scenarios, the impact of saving a human is considered far greater.
Arguments for Prioritizing Humans: Several arguments support prioritizing human welfare:
1. Human Capacity for Service: A healthy and capable human can serve other species, whereas other animals cannot reciprocate in the same way.
2. Human Potential for Good and Harm: Humans, with their advanced intellect and freedom of action, can cause significant harm but also much good to others. Their developmental nature makes them the primary recipients of compassion and service.
3. Human Population and Happiness: The human population is smaller than other living beings. The happiness and peace of humans are considered foundational to the well-being of other creatures.

Page 10: Directing Compassion and the Current Context of Political Subjugation

Focus on Fellow Humans: Therefore, while Ahimsa and Daya should be extended to all beings, they should be primarily directed towards fellow humans, especially neighbors and countrymen.
"Amari" for Countrymen: In the current context, the author argues that the application of Ahimsa and Daya should be for their own countrymen.
Impact of Political Subjugation: A significant reason for this is India's political subjugation. A free religion cannot flourish under slavery, where thought, speech, and action are constrained by fear.
Priority for National Liberation: From a purely religious perspective, the first priority should be to help fellow countrymen in achieving liberation from political slavery, as all efforts and resources should be directed towards this goal. This is the current form of "Amari."
Self-Determination: If India were not politically subjugated, it could manage its own affairs and grant freedom to all sections of society without oppression.

Page 11: Areas for Applying Daya and Compassion

Determining Areas of Need: The application of compassion should be based on the current state of the country, identifying weak sectors, those in need of support, and areas with imbalances leading to decay.
Vulnerable Sections of Society:
1. Farmers, Laborers, Dependents, and the Downtrodden: These groups receive very little in proportion to their labor, with their very essence being exploited by those in control.
2. Artisans and Related Classes: The collapse of industries and crafts has rendered artisans and dependent classes weak and aged, even in their youth.
3. Intellectuals: Educated intellectuals, lawyers, etc., suffer from mental weakness and dissatisfaction due to one-sided, theoretical training.
4. Priests, Ascetics, and Royalty: Overindulgence by these classes leads to laziness, idleness, and a tendency to live at the expense of others.
Addressing Imbalances: The text emphasizes that the weakness and decay in the nation's segments are due to economic imbalances. The purpose of compassion and "Amari" is to address these imbalances by providing what is needed and redistributing excess.
Charity and its Application: While charity is often directed towards saving cattle from slaughterhouses and supporting them, or aiding the poor, orphaned, disabled, and religious brethren, the underlying principles of generosity and goodwill are valuable.
Evolving Charity: The form of charity and philanthropy should evolve according to the times and circumstances, with the goal of benefiting the nation more effectively than before.

Page 12: The Importance of Swadeshi (Buy Indian)

Economic Dependence: Despite producing everything, India imports goods from abroad. The collapse of Indian industries and crafts will not be revived by anyone other than Indians.
Responsibility of Indians: Foreigners will not use Indian goods. Europeans and Americans understand the value of their own countrymen and will not harm their national interests. Therefore, if Indians do not buy their own products, how can their industries survive?
Indifference to Swadeshi: The indifference of Indians to buying Swadeshi products, coupled with the efforts of rulers and foreign merchants to suppress Indian businesses, makes it difficult for Indian industries to thrive.
Charity vs. Economic Revival: The text questions how long charity can sustain millions of people if industries do not flourish. Charity is like a balm, necessary but insufficient if the fundamental problem of draining lifeblood is not addressed.
Revitalizing the Nation: India's veins are drained, and its body is weakened. It is in our hands to stop this bleeding and infuse fresh life.
True Service: Large donations are not as valuable as renouncing foreign goods and embracing Swadeshi. While donations are limited in scope and time, Swadeshi participation benefits the nation consistently and in all spheres.
Control over Desires and Spending: Embracing Swadeshi and rejecting foreign goods helps control desires and unnecessary spending.
Sustaining Livelihoods: Even if it means initial hardship, acquiring fewer or rougher items, or paying more, buying Swadeshi is essential to ensure food reaches the stomachs of fellow countrymen. Boycotting foreign goods represents the "Amari" of countrymen.
Swadeshi Business: While foreign trade may benefit a few Indians, Swadeshi business empowers households, enabling all traders to earn from home. Millions of artisans and businessmen can become self-reliant, and the industrial and business classes can be revitalized. Therefore, the "Amari" of today is the Dharma of Swadeshi.

Page 13: "Amari" in Practice: Beyond Simple Charity

Past Practices: In times when industries were robust and there was no widespread complaint about food and clothing, the "Amari" practiced by stopping animal slaughter and providing occasional help to the poor was justifiable.
Current Reality: Today, the entire artisan class and the dependent middle class are impoverished and struggling.
Limitations of Charity: The text questions the extent and duration to which current charitable efforts can support such a large segment of the population.
Redirecting Charity: Therefore, charitable flows should be redirected towards establishing and sustaining industries.
"Amari" for All: "Amari" is not just for the wealthy. Today, every person can practice this dharma. By consistently buying domestically produced goods and keeping money within the country, even ten rupees spent on Swadeshi contributes to the artisan.
Collective Impact: The collective impact of small acts of "Amari" by many individuals can far outweigh large donations from a few.
Beyond Large Donations: While large donations will always be needed for the disabled and completely orphaned, the focus must shift when the entire country is rendered incapacitated or orphaned due to a lack of industry.
The Question of the Farmer: The text then shifts to considering the "Amari" dharma in relation to farmers. It poses a hypothetical scenario of four individuals who do not make separate donations but treat their tenant farmers as their own hands and feet, paying them justly and not exploiting them.

Page 14: True "Amari" in Economic Dealings

The Four Types of Individuals:
- Farmer-centric: Treats farmers as equals, not mere laborers, and ensures fair wages.
- Laborer-centric: Considers their laborers as essential to their own well-being and does not exploit them.
- Dependent-centric: Treats dependents as extensions of their own life, not separate from them, and shares equitably.
- Downtrodden-centric: Treats the downtrodden with equality and compensates them fairly for their work.
The Other Four: The text then contrasts these with four other individuals who are known for their public donations but exploit their farmers, laborers, dependents, and the downtrodden in their dealings.
True Measure of Dharma: The author questions who among these eight would be considered a true follower of "Amari" dharma. The world often judges by outward actions and large gestures, but true religiosity lies in one's practical life and dealings.
Financial Practices: The text emphasizes examining how money is earned and how financial dealings are conducted with colleagues and subordinates. If someone is a predatory moneylender or an exploiter, their charity cannot be considered true "Amari."
Equality and Kinship in Economic Transactions: Therefore, the "Amari" dharma teaches equality and kinship in economic transactions with those we interact with. Without this, "Amari" cannot achieve welfare. Jainism indeed advocates for this principle.

Page 15: Addressing Intellectual Weakness and Social Imbalances

Impact of Swadeshi on Intellectuals: The promotion of Swadeshi strengthens the nation's industries and introduces the principle of equitable distribution by merchants and owners, empowering a large segment of the population. This, in turn, is expected to address the mental weakness and dissatisfaction of the intellectual class, who currently seek government patronage.
Intellectuals' Contribution: As the country prospers and industries flourish, the spirit of independence will awaken. The intellectual class will find it burdensome to spend their intelligence solely on supporting themselves and will contribute to national work, ceasing to support anti-national activities.
"Amari" for the Poor and Intellectuals: Thus, the "Amari" dharma will both uplift the poor and liberate the intellectual middle class from supporting anti-national systems, making them independent.

Page 16: Confronting Unjust Kings and Religious Authorities

The Danger of "Amari": The text warns that applying the "Amari" dharma to the fourth point (unjust kings and religious authorities) can be explosive.
Unjust Kings: Kings who view their inherited kingdoms as personal income sources, driven by selfish desires, and unaware of their duty to ensure the welfare of their subjects, will react fiercely to the "bitter pill" of "Amari."
"Amari" as a Remedy, Not Just Charity: "Amari" is not mere charity but a dharma that saves the dying and the oppressed. Sometimes, stopping what is being given can also be a way of saving many.
Challenging Tyranny: When a king oppresses his subjects and disconnects from their joys and sorrows, the duty of intelligent people is to dismantle that king's power. This can be achieved by not paying taxes or filling his treasury.
Restoring Balance: By bringing such kings to their senses, the well-being of the father (king) and his subjects will be ensured. Preventing wealth from being hoarded and spent according to one person's whims, and ensuring its equitable distribution for everyone's benefit, is also a form of "Amari" even if it doesn't involve giving.
The Essence of "Amari": The essence of "Amari" dharma is to ensure that the poor and weak receive support through charity, laborers and dependents receive equitable distribution, and the public is freed from exploitative economic policies by the king, thus reminding him of his duty.

Page 17: Addressing the Irresponsibility of Religious Figures

Dharma of Responsibility: Similar to unjust kings, the "Amari" dharma applies to Pandit priests and mendicant fakirs who are supported by the general public.
Duty of Religious Leaders: The duty of these religious figures is to dedicate themselves to the service of the people. A situation where they cannot go without a meal while millions of their supporters starve is unbearable.
Inequality in Provisions: It is unacceptable for priests and gurus to have ten times more clothes than needed while those who serve them are left without adequate covering, freezing and dying in winter.
Palaces vs. Huts: It is unbearable for palaces to exist for priests and renunciates while those who support them lack even basic hygienic huts.
Ending Exploitation: The situation where one class indulges while the other finds happiness in receiving blessings cannot last. If we understand the true "Amari" dharma and apply it appropriately, it becomes our duty to stop the exploitation of unjust kings, as well as irresponsible priests and mendicant fakirs.
Purpose of "Amari": The purpose of this "bitter medicine" is to make them realize their responsibility for service and their duty. Only when they understand their obligation to sacrifice their lives in return for the sustenance they receive, dedicate their energies to the nation, do not see the general public's awakening as a curse, and lead the nation themselves, do they deserve honor, donations, and gifts. Until then, it is violence to both them and us to indulge such a lazy class.

Page 18: The Two Sides of Dharma: Cooperation and Non-Cooperation

Two Sides of Dharma: Dharma has two sides: cooperation and non-cooperation. Similarly, "Amari" dharma also has two sides.
Cooperative Side: The cooperative side of "Amari" dharma involves providing all forms of help where positive outcomes are expected.
Non-Cooperative Side: The other side of "Amari" dharma lies in withholding help when it leads to harm or misuse by the recipient.
Withholding Support: The author's suggestion of not helping those who do not serve, do not reciprocate, or hinder societal and national progress represents the non-cooperative side of "Amari."
Awakening the Resistors: The intention behind this is to awaken and revitalize such classes, as they are also part of the nation and cannot be discarded. The goal is to make them useful.

Page 19: Emulating Hemachandra and Hiravijaya: The True Path to "Amari"

Inspiring Acharyas: Acharyas Hemchandra and Hiravijaya are presented as the true architects of the "Amari" dharma for contemporary Jains.
Admiration and Effort: Their ideals are so attractive that many gurus and householders strive to emulate them. They make significant efforts, organize donation drives, prevent animal slaughter, and issue decrees against violence. There is considerable ingrained respect for Ahimsa among the people.
Lack of Direction: Despite all these efforts, no Jain householder or renunciate seems to be considering the direction needed to become a modern-day Hemchandra or Hiravijaya.
Root Cause of Violence: This is why, despite crore-rupee donations and numerous efforts, the root of violence remains untouched.
Scientific Approach to Violence: The text questions if any Jain practitioner of "Amari" dharma has studied the widespread slaughter, identified its causes, and suggested remedies, as Valji Govindji Desai did regarding the current meat trade.
Microscopic Definitions of Ahimsa: While hundreds of monks are considered learned and offer microscopic definitions of Ahimsa that are difficult to grasp, they do not provide comprehensive, scientifically analyzed information about animal slaughter in the country.
Modern Emulation: Emulating Hemchandra, Kumarpala, Hiravijaya, or Akbar today requires a different approach.
Changing Times: In this era, one who builds a temple from fines collected for killing animals will not be recognized as practicing "Amari." Similarly, halting animal slaughter for a limited time will not garner the same prestige as in the past.
Increased Responsibility: The responsibility of "Amari" dharma today is immense and requires a corresponding approach.

Page 20: Practical Strategies for Modern "Amari"

Monks' Role: Monks should organize themselves and travel from village to village, ensuring no village is left unimpacted. They should explain the importance of animal husbandry and the role of human strength and life in animal protection, backed by statistics, details, and scientific analysis.
Industry of Slaughter: They should vividly present to the public how the use of leather and fur from slaughtered animals increases slaughter, how it encourages this industry, and how the demand for animal fat, bone meal fertilizer, horns, bones, hooves, and hair fuels the industry, leading to increased slaughter.
Discouraging Use of Animal Products: They should generate disinterest among people towards the purchase and use of every part of a slaughtered animal, aiming to eradicate the slaughter business from its roots. The aim is to create a sentiment where nothing from a slaughtered animal is useful except perhaps its hide.
Students' Role: On the other hand, the younger generation of students, eager for higher education and seeking direction, should dedicate themselves to studying cow protection and Panjarapoles. They should utilize their intellect to enhance the utility and scope of these organizations.
Interdisciplinary Study: This work offers opportunities in economics, science, history, and philosophy. For those who wish to study and engage in meaningful work without becoming armchair academics and create something new for the country, there are hundreds of aspects related to cow protection and Panjarapoles to explore.
New Avenues: This can lead to work in dairy farming, providing ethical leather, supporting agriculture with ethical fertilizer, and increasing the capacity for animal husbandry and breeding. It opens up new avenues for livelihood without burdening society or resorting to slavery.
Value of Service: This service, pursued with satisfaction in cow protection and Panjarapoles, is scientifically no less significant than dealing in jewelry, grains, textiles, speculation, or brokerage. Hundreds of graduates and scholars have scope in this field.
Practical Application: This work is even superior to teaching, literature creation, and other esteemed intellectual pursuits because it involves direct action alongside intellect.
Global Precedent: Europe and America have dedicated departments for this subject, providing knowledge and exploring new avenues in animal husbandry to enhance its population and productivity.

Page 21: Sustainable Solutions and the Prophet of Ahimsa

Beyond Temporary Measures: While there's no need to abandon the current methods of saving animals, the author suggests that sustainable solutions to end or significantly reduce animal slaughter, in line with present circumstances, should be explored.
Achieving Modern Ideals: If this is done, even without royal assistance or decrees, today's learned monks can bring the ideals of Hemchandra and Hiravijaya closer in this era.
The Prophet of Ahimsa: The text then poses a question: Who is the great prophet today who, 2500 years later, has communicated the message of Ahimsa to all corners of the earth inhabited by humans, astonishing everyone with his non-violent tendencies?
The Answer: Mahatma Gandhi: The answer, readily known even by a five-year-old, is implied to be Mahatma Gandhi.
Reasons for his Influence: Despite not possessing material symbols like a peacock feather, kamandal, saffron robes, or a halo, he is called the mantra-giver of Ahimsa.
Action-Oriented Ahimsa: The reason is that he does not merely define Ahimsa minutely and remain passive. His effort is to embody Ahimsa in life and prove its definition.
Practical Limits of Ahimsa: While believing in universal compassion, he does not make artificial claims of practicing it. He has set practical limits for practicing Ahimsa.
Starting with Humanity: He begins his approach broadly with humanity, prioritizing his own countrymen, understanding that "the distant is merely distant, and if the near is not considered, both will remain distant."
Daya as Commandment: He did not seek decrees of compassion from kings or authorities; his word itself became a decree of compassion. This is because he seeks to uproot the very causes of conflict that make human life unbearable and exploitative.
Self-Reliance in Protection: He did not need to go to courts to protect Ahimsa and truth, nor did he engage in factionalism or violence. He saw protection in his own hands.
Championing the Oppressed: His life's mission is to rush to the aid of those suffering injustice, those who have no advocate, armed only with friendship.
Limited Ahimsa for Animals: After human compassion, his compassion extends to animals, but in a limited way. He understands that if the Ahimsa and compassion towards animals are too extensively discussed, people may find it difficult to follow, and the principle might remain only in discourse. Therefore, he has set limits for practicing Ahimsa even with animals.
Seeking Greater Protection: The prophet's intention is to find a way to save more creatures and animals than currently seems possible. This search, eagerness, and dedication are the reasons for his success.

Page 22: Lessons from the Prophet and a Call to Action

Lessons from his Life: The text asks what we can learn from his life. At the very least, we should learn the following:
1. Swadeshi and Khadi: The practice of Swadeshi, especially the renunciation of all clothes except Khadi.
2. Living Leather: The avoidance of using products made from living leather.
3. Abstinence from Intoxicants: Renunciation of all intoxicating substances (like bidis, hookahs, cigarettes).
4. Non-Participation in Harmful Systems: Most importantly, our duty is not to accumulate wealth for the sake of maintaining the ruling system. We should not spend that money carelessly. We should not spread poisonous propaganda through newspapers and books that disgrace humanity. We should not engage in factionalism or party politics.

The text concludes with the date of writing (22-8-30) and the author's name, Sukhlal.