Ahimsa Vartaman Yug Me

Here's a comprehensive summary of the Jain text "Ahimsa Vartaman Yug me" by Mankchand Katariya, based on the provided pages:

The article "Ahimsa Vartaman Yug me" (Ahimsa in the Present Era) by Mankchand Katariya argues that while Jainism, and indeed humanity, is intrinsically linked to Ahimsa (non-violence), the practice of Ahimsa in the modern era has become superficial and confined. The author contends that true Ahimsa is not a periodic or situational concept, but rather the fundamental essence of human life and the entire universe, rooted in compassion and interconnectedness.

The text highlights a paradox: outwardly, humanity has seemingly embraced non-violence. People are increasingly abstaining from harming animals, eating a vegetarian diet, and resolving disputes through dialogue rather than physical aggression. The author notes that the focus on Ahimsa has often been limited to protecting the physical body from violence, leading to a "surface-level Ahimsa."

However, beneath this veneer, the author asserts that violence is rampant. Human desires, greed, competition, selfishness, and the pursuit of power, wealth, and status have intensified. This has created a hierarchical system characterized by exploitation, injustice, and ego, from which the chain of suffering is difficult to break. People are trapped in a cycle of fear, driven to maintain their social standing at any cost.

The article criticizes the modern civilization for its obsession with material abundance and social prestige. This pursuit has led to a dualistic existence where individuals engage in accumulation on one hand and perform acts of charity or adherence to religious rituals on the other, seeking a semblance of peace. The author states that people have lost touch with their true nature and have adopted societal values as their ingrained dharma.

The author emphasizes that while overt violence like murder and war is condemned, the underlying causes of widespread harm remain unaddressed. Despite extensive societal structures aimed at maintaining peace, such as police and international organizations, violence persists. The text questions how these two contradictory forces – the perpetuation of violence's breeding grounds and the outward declaration of Ahimsa – can coexist.

The article identifies the "broken man" as a defining characteristic of the modern era. This individual lives a dual life: one part driven by violence, and the other singing the praises of Ahimsa. In private, their compassion and empathy may emerge, but in the social sphere – in business, politics, or positions of power – they transform into beings driven by insatiable desire and ambition. This duality, the author argues, has stalled the progress of true Ahimsa.

The author points out that a significant reason for Ahimsa's stagnation is its confinement to limited spheres like the kitchen or the temple. The broader societal structures – economic, social, and political – are steeped in discrimination based on caste, religion, wealth, and power, which have fragmented humanity. The author argues that Ahimsa can only truly flourish when it permeates all aspects of life, including business, markets, politics, and industry.

A crucial point made is that Ahimsa is fundamentally linked to Aparigraha (non-possession or non-accumulation). The modern obsession with acquiring more possessions and an insatiable desire for consumption has not only broken individuals but also damaged nature. The relentless pursuit of a higher standard of living has led to the exploitation of natural resources and widespread pollution, posing an existential threat to life. The author warns that if consumption is not limited and industries continue to pollute, humanity will unknowingly embrace violence.

The text concludes by stating that traditional forms of Ahimsa practiced in temples and kitchens are insufficient to combat the pervasive violence of the modern era. True Ahimsa requires a complete transformation of individual and societal life, both externally and internally. It necessitates confronting the societal norms that foster violence, break down sensitivity, and replace love with animosity. The author stresses the urgent need for a societal awakening and the practice of Ahimsa in daily life, not just in isolated spheres. The ultimate challenge for the modern proponent of Ahimsa is to integrate it into the very fabric of society, recognizing that the backbone of Ahimsa is Aparigraha.