Ahimsa Aur Samajik Parivartan Adhunik Sandarbh

Here's a comprehensive summary of the provided Jain text, "Ahimsa aur Samajik Parivartan Adhunik Sandarbh" (Ahimsa and Social Change in the Modern Context) by Kalyanmal Lodha, focusing on the essence of the content across the pages:

The book argues that Ahimsa (non-violence), often perceived as solely a religious or spiritual concept, is in fact a vital and practical tool for social transformation and achieving global peace in the modern era.

The author begins by contrasting two dominant streams of thought in human consciousness. One views violence, revenge, and power as inherent and necessary aspects of human nature, citing thinkers like Nietzsche, Ruskin, Moltke, Darwin, Spengler, and Arthur Keith who, in various ways, see war or aggression as natural or beneficial. This perspective is further echoed by modern scientists like Desmond Morris and Konrad Lorenz who believe aggression is innate.

Countering this pessimistic view, the book strongly advocates for the second, healthier perspective: that Ahimsa, equality, tolerance, friendship, and coexistence are the true path. This perspective, championed by thinkers who elevate Ahimsa beyond mere religion and spirituality to a means of philosophy, liberation, social change, peaceful societies, and universal human values, is gaining global recognition. Institutions like UNESCO are organizing international seminars to explore this. The author asserts that lasting world peace and fundamental political, social, economic, and cultural revolutions are achievable only through the Ahimsa of Mahavir, Buddha, and Gandhi. Einstein's placement of Gandhi's picture in his study, rather than a politician or scientist, is presented as a testament to this understanding.

The text highlights the inherent human inclination towards peace, order, and equality. It criticizes the current state of affairs where humanity is caught in a conceptual turmoil. The immense expenditure on destructive weapons (thirty thousand dollars per second) juxtaposed with the dire need for basic necessities for the majority is starkly presented. The dangerous development of biological and chemical weapons designed to target specific races and control populations is condemned. In contrast, the author quotes Premchand: "The only solution for the world's ailment is world-love."

The book addresses the cultural crisis of the modern age, where technological advancements have brought about changes in behavior, but the ambitions of power and governance have created challenges and conflicts. While nations strive for advancement, the common populace yearns for peace and order. The devastating potential of war is evident in the constant fear and terror it instills.

A key argument is that materialism and moral revolutions, based on human values, are essential for lasting world peace. The author points to surveys indicating that influential segments of society in Nepal, Sri Lanka, and India accept Ahimsa as primarily political and social. They believe Ahimsa leads to moral and spiritual development.

The text delves into the psychological and sociological roots of societal breakdown. It suggests that the desire for acquisition has destroyed the healthy human psyche. While humans are social creatures, they also struggle with harmonious coexistence with others. The author discusses concepts like "anomie" and "alienation" as described by sociologists, highlighting the individual's isolation, dissatisfaction, and disconnect from societal relationships due to the mechanization of economic and political life, the erosion of moral values, and the consumerist lifestyle.

Ahimsa, the book posits, offers a solution to this fragmented, distressed, and confused human condition. It can create a well-ordered, non-violent society. The author contrasts the destructive legacies of conquerors like Alexander and Genghis Khan with the enduring impact of enlightened figures like Buddha, Mahavir, Gandhi, Jesus, Muhammad, and Nanak, who uplifted humanity through moral virtues. The inherent non-violent, peaceful, loving, compassionate, and ethical nature of humanity is emphasized.

The text argues that Ahimsa is the foundational principle of all human values and that for a non-violent society, individuals must be non-violent. The author highlights the interconnectedness of the non-violent individual and a non-violent society, stating that a non-violent person fosters friendship and goodwill and has the power to transform society. This is why Ahimsa is considered the supreme religion across various global faiths. Indian literature, from the Vedas to the Upanishads and scriptures, consistently emphasizes Ahimsa.

Mahavir's life is presented as a testament to Ahimsa, a beacon of light that dispels inner and outer darkness through compassion and non-violence. His endurance of hardships and challenges without retaliating exemplifies the virtue of forgiveness. His life was dedicated to realizing Ahimsa and its universal efficacy. The author notes Mahavir's advocacy for vegetarianism, recognizing the sentience of all beings.

The text defines Ahimsa as disciplined conduct towards all living beings, emphasizing the importance of inner transformation through Ahimsa, truth, non-possession (aparigraha), and equality. These are the cornerstones of humanism and universalism. The author states that Dharma (righteousness) is rooted in Ahimsa, with other principles serving to protect it.

The author criticizes the modern tendency to view means as ends in themselves, leading to a loss of ideals and objectives. The fear of one's fellow human being is a symptom of this crisis. The book points out that violence stems from fear and anger, which are rooted in desires, greed, and the lust for power and wealth. Modern psychology also identifies these as causes of corruption.

Psychology today confirms that anger and other negative emotions disrupt an individual's and the environment's balance. The text asserts that universal peace can only be achieved through radical changes in our life processes. It quotes Eric Berne's idea that humanity must harness its constructive drive (jijivisha) and curb its destructive urges (vijigisha) for societal and global protection.

Ahimsa, in both its negative (abstinence from harm) and positive (benevolent action) forms, is crucial for social change. The author highlights that societal resistance that turns violent against individuals and property is not a tool for social change but rather breeds chaos and further violence. Quoting Martin Luther King Jr., the text emphasizes that returning hatred with hatred multiplies it, and violence with violence escalates conflict. Mahatma Gandhi's concept of universal love and strength is linked to this. Ahimsa empowers individuals and fosters truthfulness.

The book also touches upon the importance of ethical means over material ones for achieving peace. It suggests that psychological therapies, focusing on self-discovery and self-realization, contribute to healthy personality development. The author argues that humanization of human nature is paramount, and that social conflict is often a reaction to societal oppression, not a justification for it.

The text criticizes the influence of negative role models on the youth, where leaders promote conflict and self-interest. The author advocates for a unified humanity, fostering universal brotherhood and friendship, which are essential for survival in the modern age. The book concludes by reiterating that Ahimsa is the mother of lasting peace, the only way to overcome current crises and discord. A single, true non-violent individual can transform the entire society, as exemplified by Mahavir.

The book champions the vegetarianism prevalent in a society based on Ahimsa, reduced pollution, minimal exploitation, and reduced economic inequality, where war is absent. It stresses the need to integrate Ahimsa into daily life, understanding it as love, compassion, and friendship. The author calls for a revolution in thought and action, stating that Ahimsa is the only means to save the planet from destruction and that this can only be achieved by individuals who embody its principles.