Gandhijie Varsama Apel Ahimsano Jivant Vyavahar

Here's a comprehensive summary of the Jain text "Gandhijie Varsama Apel Ahimsano Jivant Vyavahar" by Bechardas Doshi, in English:

This text, "Gandhijie Varsama Apel Ahimsano Jivant Vyavahar" (The Living Practice of Non-Violence Inherited from Gandhiji), by Bechardas Doshi, discusses the practical application of non-violence, particularly in the context of Mahatma Gandhi's teachings and their relevance to contemporary issues.

The author begins by highlighting the inherent conflict that arises when an individual's self-interest is harmed. This conflict, especially between people, can become so severe that it threatens global destruction. However, the fundamental desire to live prevents complete annihilation. The text clarifies that self-interest encompasses not just material possessions like wealth, property, or comfort, but also one's plans, resolutions, desires, ego, perceived nation, or culture.

The text posits that the entire world is interconnected and governed by a single, unseen force. This leads to the conclusion that all humans should have equal rights. The idea of some races being superior due to color, language, religion, or wealth is a human construct for personal comfort, which ultimately leads to suffering for both the creator of the idea and others.

The author criticizes the immense spending on weapons by countries like Russia and America, noting that despite their wealth, their populations are not universally happy. This pursuit of arms continues unabated, with leaders seemingly unaffected by the detrimental consequences. This situation fuels further conflicts.

The text then turns to India, observing that despite large-scale projects funded by national resources, the general population remains largely dissatisfied. Warnings from experienced individuals are ignored, with the blame often placed on education or planning, yet the situation persists. The author questions the underlying motives and wisdom behind these approaches, lamenting the pervasive sense of dissatisfaction evident in newspapers, among people, and even in national leaders.

The author notes the common sentiment that if prominent figures like Gandhiji, Sardar Patel, or Kidwai were alive, the current situation would be different. However, since they are not, the responsibility falls on contemporary individuals to think, act, and find solutions.

The text emphasizes that humans are social beings who cannot survive without mutual cooperation. It's impossible to avoid causing some distress to others. The key, therefore, is to create a situation where conflict does not escalate into exploitation. An example is given of a wealthy landowner who possesses more land than he can manage but refuses to relinquish it, leaving thousands landless and starving. This inequality can be addressed through force or by cultivating detachment and empathy. The former is dangerous, leading to the dominance of one person's authority. The latter, based on intellect, is beneficial to all.

The author asserts that Gandhiji structured his life and actions with this latter approach in mind. He took the concept of non-violence, which was previously confined to philosophical discussions or practices concerning plants and animals, and applied it widely to human society and welfare.

The text criticizes the superficial adherence to "Ahimsa Paramo Dharma" (Non-violence is the highest duty) across various religions. Despite this proclamation, there remains distrust, a sense of superiority and inferiority, lack of true brotherhood, deceit, and unethical practices within religious communities. These actions are identified as forms of violence, yet the followers of "Ahimsa Paramo Dharma" do not seem to fully grasp this, or have not yet done so.

Some still believe that non-violence is applicable only in religious settings like temples or monasteries, not in marketplaces, governance, or business. However, Mahatma Gandhi refuted this, extending the principles of non-violence and truth to all aspects of human life, from daily needs like eating and dressing to the governance of an entire nation.

To preserve this legacy and be considered worthy inheritors of Gandhiji's teachings, the author suggests adopting a higher standard of living characterized by simplicity, the absence of extravagance and addiction, humility, cooperation, love, and empathy for others' joys and sorrows. It also involves renouncing harmful rituals performed in the name of religion, and resisting blind adherence to traditions in the name of faith, community, or nation.

While it may be difficult to adopt all these principles at once, the text encourages taking gradual, thoughtful steps. This approach will eventually lead to becoming inheritors of Gandhiji's ideals. The author notes that many conflicts stem from trivial reasons that, upon reflection, seem laughable.

To avoid conflict, one doesn't need to become a renunciate or flee, but rather to change one's mind, resolutions, desires, and uncontrolled impulses, while embracing responsibilities.

The text criticizes the tradition of renunciates in India (across Jain, Buddhist, Vedic, and Islamic traditions) who have historically preached detachment from worldly responsibilities. This, the author argues, shifts the burden onto laypeople, increasing their workload and, paradoxically, fueling conflict and violence rather than curbing it.

The author advises those who consider scriptures as authority to analyze their contents in light of present-day understanding, aided by scientific advancements. Instead of clinging to the literal interpretation of scriptures, one should strive to practice what genuinely appears beneficial for humanity in the current context. The innate human ability to discern what is beneficial and what is not is acknowledged, and the need to cultivate the strength to follow this understanding is stressed.

If this is achieved, humanity will surely prosper, and consequently, even animals and beings with unexpressed consciousness will experience peace and happiness. Lord Mahavir's teaching to conduct all actions, big or small, with diligent care is echoed by Gandhiji's emphatic message to the present generation.

Finally, the text warns against the trend of individuals becoming renunciates or mendicants without proper justification, as often reported in the news. It calls upon national leaders and thinkers to caution such individuals.

In essence, the book champions the practical, everyday application of non-violence as taught by Mahatma Gandhi, urging readers to move beyond mere theory and incorporate these principles into all facets of life for the well-being of individuals and society.