Ahimsa Vartaman Yuga Me

Here is a comprehensive summary of the Jain text "Ahimsa Vartaman Yuga me" (Ahimsa in the Present Era) by Manekchand Katariya, translated from the provided pages:

Ahimsa in the Present Era: A Superficial Practice Challenged by Modern Civilization

The author, Manekchand Katariya, argues that ahimsa (non-violence) is not a fleeting trend or a phase in human history, but rather an intrinsic quality woven into the very fabric of human life and the entire creation. He asserts that humans, even after acts of destruction driven by passion, naturally seek peace and exhibit inherent qualities of compassion, love, and empathy. However, despite this innate tendency, humanity is currently engaged in a struggle to attain and establish ahimsa in their lives and to extinguish the rampant violence in society.

Katariya observes that a segment of society dedicates itself to "jiv daya" (compassion for living beings), practicing strict dietary restrictions and adhering to numerous "do-nots." This focus, however, has led to a misunderstanding of ahimsa, reducing it to merely protecting one's physical body from violence. While this is a step, the author contends that it represents only a "superficial ahimsa" – an outward adherence without addressing the deeper issues.

The author highlights a paradox: on the surface, humanity appears to be becoming more non-violent. Individuals are disarmed, their diets are increasingly vegetarian, and disputes are resolved through dialogue rather than violence. The incidence of murder is remarkably low, leading to claims of non-violence.

However, this perceived non-violence is described as a "thin film" masking an underlying current of pervasive violence. Human desires have intensified, envy has sharpened, competition has escalated, and selfishness has found new dimensions. The pursuit of power, wealth, and fame has entangled humanity in a hierarchical system perpetuating exploitation, injustice, and ego. This leads to fear and a desperate clinging to social status, even at the cost of true non-violence.

The abundance of material possessions and the social prestige associated with them have broken humanity. We are now living a dual existence, on parallel tracks: one of relentless accumulation and the other of superficial sharing to appease our conscience and maintain a semblance of compassion and religious observance. This indicates that individuals are not living according to their true dharma, but rather have adopted societal norms as their "second nature."

While direct violence like murder and war is generally condemned and actively guarded against by societal structures from local councils to the United Nations, and even supported by police and military forces, the author questions how this coexistence is possible. He argues that if the "breeding grounds" of violence continue to flourish and expand, while we outwardly profess adherence to ahimsa through scriptures and moral teachings, the two cannot coexist.

This leads to the conclusion that modern humanity is "broken." One part of an individual actively lives in violence, while another sings the song of ahimsa. In solitude, our empathy, desires, and compassion emerge, leading to contentment through sharing. However, in society, business, politics, or positions of power, this individual transforms, demanding more, seeking superior possessions, and striving for higher social standing. This creates a "double personality," where the person is different in private versus in public.

Consequently, ahimsa has stalled, limited to personal bodily protection. The author criticizes the satisfaction derived from this limited scope, stating that we have failed to recognize how the civilization we live, the abundance we consume, the economic, social, and political structures we've built, and the divisions based on caste, religion, wealth, power, and culture have scattered humanity like mercury. Such a fractured individual cannot truly practice ahimsa.

Ahimsa, the author insists, requires a foundation of compassion, coexistence, renunciation, self-control, love, and the curbing of personal desires. Modern civilization, built on selfishness and ego, is incompatible with these principles, rendering ahimsa ineffective.

Furthermore, the pursuit of material possessions and a comfortable lifestyle has created a "sea of objects." The worship of wealth and possessions has birthed a highly toxic form of violence that has spread its venom throughout creation. Scientists are concerned about the continuous exploitation of Earth's resources and the pollution generated by the production of infinite consumer goods, threatening the very fabric of life. The author acknowledges the difficulty of reversing this trend, as it's impossible to revert to a primitive lifestyle.

The core issue, according to Katariya, is our inability to relinquish affluence and the high consumption patterns we've adopted. We are driven by the desire for what we don't have, leading us away from ahimsa in our personal and social lives.

Despite this, ahimsa remains an integral part of human existence. Modern humans are caught in a dilemma, unable to abandon ahimsa but also unable to fully embrace it, while their lives are dependent on the instruments of violence. Consequently, ahimsa has retreated into homes and temples, while life in the public sphere is dominated by competition, selfishness, ego, exploitation, fear, injustice, and cruelty – the very breeding grounds of violence. The author asserts that our societal values and prestige symbols are fundamentally at odds with ahimsa. The comfort, satisfaction, and respect derived from possessions, power, and wealth have become paramount, leading to a desire for both material comfort and fame. However, the tools used to achieve this respected lifestyle are inherently violent, trapping humanity in a vicious cycle.

The author concludes that the ahimsa achieved so far is very limited. Kitchen-level vegetarianism and compassion for animals, while positive, will create a society of "vegetarian violent individuals" if systemic violence, injustice, and atrocities continue unchecked. True ahimsa will not emerge from this. The present era is critical and challenging for ahimsa, as humanity is unknowingly sinking deeper into a vast orbit of violence.

The fundamental question is how to establish non-violent human relationships. The author stresses the need for "samajbodh" (social consciousness) alongside self-awareness. He points to India's past struggle against British rule as an example of how inner strength, compassion, and the willingness to endure suffering can overcome brute force. However, he laments that humanity has become paralyzed in its social life, failing to harness this immense inner potential.

Ahimsa must be lived in daily social interactions, not just in temples or kitchens. By accepting the dominance of wealth, compromising with exploitation in business, and succumbing to authority, humanity has lost its way, leading to a social life based on violence.

Ahimsa is currently stalled and needs to expand its scope to encompass all aspects of human life – business, markets, politics, and factories. The challenge for the modern follower of ahimsa is to identify the factors that have broken humanity, dulled its sensitivity, turned compassion into cruelty, replaced love with enmity, and made people fearful and impoverished within their own communities. This is a monumental task, and failing to address it will render all spiritual efforts meaningless. The author warns that the pervasive violence in societal life will engulf us, regardless of our personal adherence to ahimsa, if we don't confront the escalating violence around us.

The fundamental reason for the ineffectiveness of ahimsa, the author argues, is the neglect of its "backbone" – aparigraha (non-possession). Without a simple, honest life, hard-earned sustenance becomes a burden rather than a solution. The focus has shifted from renunciation to accumulation, with love, respect, and affection being directed towards those who possess wealth and status. The relentless pursuit of consumerism has not only fragmented humanity but also devastated nature. Ecological alarm bells are ringing as humanity's insatiable desire for consumer goods has depleted natural resources.

A conscious harmony between nature, the animal kingdom, and humanity is crucial. We must limit our consumption, take only what is necessary, and replenish what we take without causing harm. By continuing to pollute the environment and produce goods that harm both humans and nature, we are unknowingly embracing violence. In such a scenario, traditional forms of ahimsa will be of little help. Ahimsa can only flourish when its foundation, aparigraha, is also lived and established in life. The current battle for ahimsa is against possessions, the accumulation of wealth, unlimited desires, and the aspiration to acquire more. This calls for a complete transformation of human life, both internally and externally. Every soul possesses two strengths: inner strength (atmabal) and physical strength (dehbal).