Ahimsa Ka Arthashastra

Here's a comprehensive summary of the provided Jain text, "Ahimsa ka Arthashastra" by Nemichandra Jain, in English:

The book "Ahimsa ka Arthashastra" (The Economics of Non-Violence) by Nemichandra Jain posits that true economics is founded on three core principles: self-reliance (Swavalamban), non-possession (Aparigraha), and decentralization. The author argues that dependence, excessive possession, and centralization inevitably lead to oppression, exploitation, and violence.

The text draws significant inspiration from the Gujarati book "Sundar Duniya Mate Sundar Sangharsh" (A Beautiful Struggle for a Beautiful World) by Nandini Joshi. Specifically, chapters 34 and 35 of Joshi's book are highlighted for their clear articulation of the economic principles of non-violence. These chapters discuss Professor Kaoru Yamaguchi's concept of "Muratopian Economics," a village-based economic model, which Jain believes can serve as a strong foundation for future societal structures.

Jain expresses concern that clinging to outdated or traditional systems might seem regressive, but he warns that without a return to these principles, societal divides will widen, and individuals will be consumed by the "python" of accumulation and capital. He laments that India, which was once protected from the "poison" of violence and excessive possession, is now struggling for survival under the guise of liberalization. The country's remaining village-based economy, according to the author, is being destroyed in the name of multinational corporations.

The author critiques the concept of the "Global Village" as a deceptive illusion. He argues that its true meaning is not about fostering closer relationships but about creating a world where information spreads like wildfire, making villages dependent on information and transforming them into "Dalal Street" (a metaphor for a highly commercialized and potentially exploitative market). This, he warns, is a terrifying dystopia that threatens human existence and identity, leading to greater distance rather than closeness between people.

The current economic system, built on violence, power, and capital, is creating insurmountable gaps between humans and between humans and nature. Nature is being exploited purely for profit, trapping humanity in a cycle of destruction and making escape from this economic web nearly impossible.

Jain presents two interpretations of the "Global Village":

1. If it means the pervasive spread of information, it leads to a cursed future.
2. If it means that everything the world possesses should be available in every village, then it envisions a paradise, a concept similar to Gandhi's vision for the Indian economy, which was once its backbone.

The primary goal of the economics of non-violence is to establish non-violent, non-possessive village units.

The author emphasizes that India is not just an economy but also a cultural, ethical, spiritual, and religious pilgrimage site. India has a history of successful socio-economic, political, cultural, ethical, and spiritual experiments that have provided a healthy image of humanity to the world. The village was the most vibrant and energetic unit of its economy, and it is now being destroyed under Western influence. Jain urges caution to prevent India's village system from becoming dependent and subservient, advocating for proportionate changes in politics, social systems, justice, education, and healthcare to address existing distortions.

Echoing Nandini Joshi, the text states that approximately two centuries ago, Indian villages were so self-sufficient and prosperous that each village was a microcosm of the entire world. Discussions on global issues happened even at the village squares. The economics of non-violence aims to develop every Indian village into a "self-capable global village" or a "mini-United Nations." Such villages can emerge through community lending. The author believes that returning to a barter system is crucial for restoring quality of life, as direct exchange of goods prevents compromise on their quality. This would eliminate expenditures and distortions that dilute the originality of goods and introduce blind commercialism. Gandhi called such village systems "gardens of paradise."

Jain refutes the notion that development will trickle down from cities or developed nations to Indian villages, stating that this approach weakens their foundations. He asserts that development can only occur when equality and peace prevail, otherwise, progress will be short-lived. He describes this as a "mathematics of decline and destruction." It is impossible to reduce human disparities without engaging in production on a small scale, free from the influence of banks. New societal structures cannot be built without prioritizing production for social welfare over profit. The idea that economic seeds will come from developed countries and flourish in Indian villages is fundamentally flawed. Indian villages possess immense potential that is being undermined by belittling their capabilities and forgetting the "unwritten knowledge" (Gram Vigyan – village science) that enabled efficient irrigation systems without machinery.

The current industrial economy views nature as a source of income, exploiting trees, rivers, mountains, animals, and even insects. This exploitation has destroyed the respect for life, leading to a relentless pursuit of capital. The economics of non-violence aims to reduce violence and cruelty globally, fostering possibilities for equality everywhere. The author concludes that world peace can only be realized when every village becomes a self-capable global village; otherwise, it will remain a distant dream.

The text then elaborates on Professor Kaoru Yamaguchi's "Muratopian Economics," a concept that emerged from Japan's industrial revolution. "Mura" in Japanese means "village," signifying a village where people are self-reliant, hold faith in traditional customs, respect nature, and help each other in their leisure time. The word "Muratopian" is further broken down: "Mu" meaning "nothingness," and "Ra" meaning "non-possession" or "absence of ownership." Thus, "Mura" signifies "nothingness" or the relinquishment of ownership. "Topia" is a Greek word meaning "place." Therefore, "Muratopian" signifies a place where a new societal structure for the coming era will begin.

The author contrasts the failed model of machine-industry-dominant societies, which are plagued by pollution, pandemics, hunger, poverty, and artificial scarcity, with the emerging village-based economy. He identifies six bases of the current economic system:

1. Standardization
2. Specialization of human development
3. Synchronization of systems
4. Concentration of development
5. Maximization of profit
6. Centralization of economic and political powers

In contrast, the village-based economy's core principles are:

1. Self-reliance
2. Altruism or mutual cooperation and living partnership

The characteristics of this new economic system will include: the producer and consumer being one, the owner and laborer being one, the saver and spender being one, the landlord and tenant being one, and complete respect for nature, treating it not as a source of income. This future society will not be the mirage that has entered our lives but will be the "Muratopian Economy" that makes the world more beautiful and better through non-violence and non-possession.