Dharmanubandhi Vishva Darshan Pustak 06 Samudayik Ahimsa Prayogo

Here's a comprehensive summary of the Jain text "Dharmanubandhi Vishva Darshan Pustak 06 Samudayik Ahimsa Prayogo" by Santbal, based on the provided pages:

Overall Theme:

This book, the sixth in a series on universal philosophy related to Dharma, focuses on the practical application of Communal Non-Violence (Samudayik Ahimsa Prayog). It argues for the necessity and methodology of applying non-violence not just at an individual level but at a societal and even global scale. The author, Muni Shri Santbal, emphasizes that the current era demands a collective approach to non-violence to counter violence and establish peace and coexistence.

Key Concepts and Arguments:

1. The Inherent Drive for Survival and Non-Violence:

   • The fundamental instinct of all living beings is to preserve their existence. This drive manifests in humans as well, leading to efforts to sustain life.
   • While some individuals become stronger by destroying others for their own existence, a continuous process of preventing such destruction has been ongoing since ancient times.
   • Thinkers, saints, and sages have refined this process, striving to stop destruction and promote non-violence.
   • The text posits that non-violence (Ahimsa) is the sentiment and process for sustaining existence, while violence (Hinsa) is its opposite.

2. The Evolution of Non-Violence and the Rise of Coexistence:

   • Human society has learned to live collectively over centuries. Therefore, sustaining existence requires collective thought and action.
   • The 20th century has seen the emergence of the concept of "Coexistence" (Sah-astitva). This idea implies that life is not for destruction but for existence.
   • Just as diverse individuals can live in one house, nations and societies can coexist in the world, even with differing life systems, provided their fundamental basis is not divergent.

3. The Practice of Communal Non-Violence:

   • The book argues that communal non-violence, while requiring careful execution and qualified practitioners, is crucial for societal progress.
   • Key Principles for Practitioners:
     • No Alliances with the Violent: Non-violent practitioners should not align with those who are violent, communal, or provincial, as this dilutes the broad scope of non-violence. Communism and provincialism are cited as examples of narrow, violent ideologies that conflict with non-violence.
     • Clarity and Financial Integrity: Non-violent practitioners must be financially transparent, a principle observed to be lacking after Gandhi, leading to accusations of financial impropriety against ministers.
     • Avoidance of Exploitation: Non-violence is incompatible with exploitation and destruction, which are the foundations of systems like casteism (Panchvad).

4. Historical Context of Non-Violence in India:

   • India has a long history of non-violent practices, dating back to Lord Rishabhdev, who initiated social structures, promoted vegetarianism, and organized society to prevent exploitation.
   • Events like the Bharata-Bahubali duel and the practices of figures like Lord Mahavir and Buddha are presented as steps towards non-violence.
   • The text references the efforts of Jain Acharyas like Acharya Ratnaprabhsuriji, Acharya Hemchandrasuriji, and others in curbing violent practices through persuasion and royal decrees.
   • Modern examples include Mahatma Gandhi's movements in South Africa and India, and Vinoba Bhave's Bhoodan movement, all highlighting the practical application of communal non-violence.

5. The Need for Communal Non-Violence in the Modern Era:

   • The current age, characterized by imperialism, conflict, and scientific weaponry, necessitates communal non-violence for human survival.
   • The text questions whether ideologies like socialism, communism, or capitalism inherently require constant violent conflict and whether they lead to lasting peace.
   • It asserts that only non-violence, or experiments derived from it, can cultivate mutual trust and love, leading to lasting peace.

6. The Nature of Communal Non-Violence and Its Experiments:

   • Communal non-violence is defined as a non-violent practice inspired by individuals but carried out by the masses.
   • It is stronger than violence and can subdue even destructive human powers.
   • The text details various historical examples of non-violent resistance and its impact.

7. Qualities of a Non-Violent Practitioner:

   • Personal Purity and Example: A practitioner must be completely non-violent in their own life, setting a living example that attracts others.
   • Practicality and Pragmatism: They must possess practical wisdom to find non-violent solutions to conflicts, sometimes making difficult choices to prevent greater violence.
   • Association with Good Institutions: A non-violent practitioner should align with well-established organizations that uphold ethical principles.
   • Humility in Correcting Mistakes: The ability to admit and rectify one's own and others' mistakes with humility is crucial.
   • Secrecy and Transparency: While operating with integrity, there's a need for discretion in certain actions, but ultimately, transparency is key to building trust.

8. The Role of Spiritual and Moral Pressure:

   • The book discusses different forms of pressure: Spiritual Pressure (Aadhyatmik Dabaan) which is the highest and purest form of non-violent influence, Moral-Social Pressure (Naitik-Samajik Dabaan) involving non-cooperation and ostracization, and Political Pressure (Rajkiya Dabaan) involving laws and punishments.
   • The hierarchy of these pressures suggests starting with spiritual means, then moving to moral-social pressure, and finally, political pressure as a last resort.
   • The text emphasizes that even in political pressure, the aim should be to minimize violence and rely on the power of the people and institutions.

9. The Importance of Institutions and Collective Action:

   • Individual efforts, however noble, are insufficient without collective action and institutional support.
   • The need for well-organized institutions, coupled with guidance from spiritual leaders and public servants, is highlighted for the success of communal non-violence.
   • The failure to uphold principles in institutions can lead to their decline.

10. Shuddhi Prayog (Purification Experiment) and its Role:

    • "Shuddhi Prayog" is presented as a method to address societal ills and purify individuals and the community.
    • It involves stages like understanding the problem, attempting reconciliation, applying moral-social pressure, and ultimately, if necessary, self-sacrifice.
    • The text differentiates Shuddhi Prayog from mere political protest or agitation, emphasizing its focus on purification and ethical transformation.
    • The book acknowledges the importance of collaboration with various organizations (state, people's organizations, voluntary groups, and spiritual institutions) for effective Shuddhi Prayog.

11. The Role of "Shanti Sena" (Peace Army):

    • The concept of a "Peace Army" is introduced as a force for non-violent resistance and conflict resolution.
    • The text stresses the need for disciplined, trained, and morally upright individuals to form such a force.
    • The examples of historical figures and movements are used to illustrate the power of individual sacrifice and collective action for peace.

In essence, the book advocates for a comprehensive, structured, and deeply rooted approach to communal non-violence, drawing from Jain philosophy and historical Indian practices, while also looking towards its application in contemporary global challenges. It calls for individuals and institutions to embody and actively promote non-violence in all spheres of life.