Jain Samaj Ki Disha Utthan Ya Patan

Here's a comprehensive summary of the provided excerpt from "Jain Samaj ki Disha Utthan Ya Patan" by C.B. Bhagat:

The book, "Jain Samaj ki Disha Utthan Ya Patan" (The Direction of Jain Society: Rise or Fall), by C.B. Bhagat, critically examines the current state of the Jain community. The author observes that the Jain society is currently grappling with disintegration, destruction, superstition, and materialism.

Bhagat points out that modern humans are blinded by the allure of materialism, forgetting their faith and morality in pursuit of fleeting desires. While Jains condemn and avoid himsa (violence) against living beings, they have, in their pursuit of wealth, opened factories for human sacrifice through the practice of dowry, and even engage in the sale of children. The lust for money, gold ornaments, cars, and homes is pushing their ethical compass into a "pit of ruin."

The author identifies pride as another contributing factor to these negative trends. People mistakenly consider taking dowry as a matter of self-respect, which he argues is only commendable when it benefits society. However, when this "blind pride" creates a toxic environment, it proves detrimental. Fathers, driven by this misguided pride, prioritize extracting the highest possible price for their sons, thus mocking the sacred concept of "kanyadaan" (gift of a daughter) by calling the transaction "kanyadaan" when it is essentially a sale. This practice also leads to qualified girls being married off to unsuitable grooms due to a lack of dowry.

The text highlights the hypocrisy within the community. In a religion where even hurting someone's feelings is considered violence, the leaders and members of Jain society are neglecting the plight and tears of the helpless, viewing it as an insult. While some justify dowry as a means of financial security, they fail to grasp its true cost. Bhagat strongly advocates for the abolition of this malpractice, emphasizing that it requires social reform and a change of heart, not just government laws.

Furthermore, the author laments that materialistic miracles have misled the youth, leading to a decline in virtues and an embrace of insolence. The society is moving towards a lifestyle devoid of discipline, where destructive tendencies are leading individuals into a wilderness of संस्कारहीनता (lack of culture/values). Life is being corrupted by vices, and society is deviating from its ideals, embarking on a path of disrespect and indiscipline. The "art of living" has been lost, and narrow-mindedness makes even self-improvement difficult, let alone societal welfare. The energy that should be channeled for the betterment of the nation, religion, and society is being wasted in a lethargic existence.

Bhagat also observes a growing intolerance within the Jain community, starkly contrasting with the message of tolerance preached by Jainism. He notes the prevalence of sectarian and factional disputes in every village and town. These conflicts are so severe that even learned monks are unable to resolve them, and they have escalated to a national level. These groups, like two banks of the same river, remain separated and never converge.

The author argues that opposition to other factions will never lead to their demise; instead, it will empower them. Despite this understanding, religious leaders and members of the community are not hesitant to oppose each other. The conflict extends even within the same sect or faction, with monks denigrating and opposing one another, abandoning their moral conduct and code of ethics. Instead of uniting divided factions through their inherent morality, they are fragmenting their own. The text questions the whereabouts of their ethics and their code of conduct, lamenting that while Jains globally advocate for ahimsa (non-violence), maitri (friendship), bhratrutva (brotherhood), and anekantavada (non-absolutism), they resort to destructive "tandav-nritya" (a furious dance) when the time comes, signaling the end of these principles.