Jain Dharm Vishwa Dharm Ban Sakta Hai

Here's a comprehensive summary in English of the Jain text "Jain Dharm Vishwa Dharm Ban Sakta Hai" by Kaka Kalelkar, based on the provided pages:

The text, an excerpt from a speech by the renowned Gandhian thinker and writer Kaka Kalelkar, argues that Jainism has the potential to become a universal religion (Vishwa Dharm). Kalelkar, who identifies himself as a follower of Jainism and Lord Mahavir, and a lover of the Jain community, expresses his respect for their endeavors. He acknowledges his position as a Sanatani Brahmin but believes his insights are valuable due to the inherent tolerance and willingness to accept differing opinions within the Jain community.

Kalelkar highlights that in India, a diverse nation of multiple languages, ethnicities, and religions, the Jain principles of Anekantavada (many-sidedness or pluralism) and Syadvada (a philosophical perspective that acknowledges the relativity of truth) are already implicitly accepted and practiced. While India has faced religious conflicts, it has also learned the importance of coexistence and tolerance.

He posits that the current era calls for India to teach the world the principle of Sarva-samanvay (universal harmony or coordination), inspired by the philosophical depth of Syadvada and the inclusive spirit of Anekantavada.

Kalelkar, speaking as a representative of the majority Hindu population, readily admits to the shortcomings within his own society. He expresses concern that similar limitations might exist within the Jain community. He urges Jains to introspect and be prepared for timely reforms, just as he believes Hindus need to be.

A significant point of criticism he raises is the historical tendency of Indian society, including the Jain community, to be divided into small castes, characterized by narrowness in social interactions, particularly in matters of food and marriage (roti-beti vyavahar). He attributes this parochialism to the subjugation of Indian society for thousands of years and its persistence even after independence. He contrasts this with the spread of Islam and Christianity in India, which he attributes to their more inclusive approach.

Kalelkar specifically points out that Buddhism and Jainism both possess the potential to become world religions. He asserts that Jainism, with its emphasis on Ahimsa (non-violence) and Samanvayavritti (spirit of coordination/harmony), is particularly well-suited for this. However, he laments that the Indian environment may have contributed to the Jain community becoming a "narrow caste," possibly due to the restrictions on "roti-beti vyavahar."

He elaborates on this by questioning the past strict rules that prevented Jain monks from traveling outside India. He argues that the primary role of monks should be to practice and propagate the Dharma, and that there is a greater need for this propagation in other countries. He recalls his childhood bewilderment at the idea that Jain monks couldn't go abroad, questioning if Jain Ahimsa was only for India and if Jainism condoned meat-eating and violence elsewhere. He asks how a religion designed to be universal could become so restricted.

Kalelkar reiterates that Lord Mahavir strongly advocated for Ahimsa alongside Syadvada or Anekantavada, describing this as the most suitable and universally applicable form of Ahimsa.

He clarifies that his intention is not to deliver a detailed lecture on Anekantavada. Instead, he wants to emphasize that the principles of Mahavir's Anekantavada can provide the foundation for harmonizing the diverse religious, cultural, and racial differences prevalent in the world. He sees it as the key to replacing envy, malice, and conflict with coordination, exchange, and selfless service.

He believes that through Mahavir's teachings, humanity can resolve competition and foster a sense of family and kinship, thereby avoiding wars and promoting universal harmony. He draws a parallel with the missionary efforts of Christianity and Islam but stresses that Jains should learn from their outreach without adopting their competitive spirit, as Jainism considers competition a form of violence. The ultimate goal for Jainism, according to Kalelkar, is to "spread to the world."