Jankalyan

Here's a comprehensive summary of the Jain text "Jankalyan" by Bechardas Doshi, based on the provided pages:

The chapter "Jankalyan" (The Welfare of the People) from Bechardas Doshi's work begins by observing the ubiquitous use of the term "Jankalyan" in contemporary society. Despite its widespread presence in the speeches of ministers, the planning of five-year plans, and the activities of numerous organizations like the National Congress, Socialism, Communism, Hindu Sabha, and Rashtriya Swayamsevak Sangh, as well as religious and community groups, the author questions whether the term is truly being realized. He notes that the word is used frequently everywhere, from public gatherings to casual conversations among students and even by educators aiming to make it meaningful. However, he laments that its true meaning remains elusive to many.

The author points out that even businesses, large corporations, banks, and religious leaders prominently use "Jankalyan" in their advertisements, discourses, and campaigns, yet its essence seems as fleeting as smoke.

The text then delves into a stark reality: many artisans and laborers are facing dire circumstances. Weavers' businesses have collapsed, oil-press operators are out of work, potters are struggling without jobs, and cobblers, carpenters, blacksmiths, leatherworkers, and even widowed women diligently grinding grains are all suffering due to the decline of their trades. Similarly, confectioners, dyers, printers, and paper makers are also in distress, with many skilled workers barely surviving.

The author clarifies that the "Jan" (people) in "Jankalyan" refers to all human beings, and therefore, "Jankalyan" means "the welfare of people." He then poses a critical question: what constitutes the welfare of these struggling artisans and laborers? He illustrates this with the example of cobblers: they stitch shoes, but their livelihood is threatened because their shoes don't sell in the market; people prefer to buy ready-made shoes from other shops. This interconnectedness is highlighted as cobblers, in turn, don't buy clothes woven by their fellow weavers, leading to hardship for them as well. Likewise, cobblers and weavers don't use oil from the oil-press operators, causing distress to the latter.

The "Mahajans" (merchants, traders, Brahmins, intellectuals, politicians, etc.) – the upper strata of society – are criticized for not using goods produced by cobblers, weavers, or oil-press operators. Instead, they consume imported or machine-made goods to fulfill their desires and send their wealth abroad by selling these foreign products. This creates a state of mutual dependence, where the entire Indian society has become detached from one another.

This "indifference" or "self-reliance" is identified as the root of all suffering and a significant obstacle to achieving "Jankalyan." The author firmly states that true welfare cannot be achieved without eradicating this indifference. He argues that even with numerous social service organizations, five-year plans, and billions of rupees spent, social or physical well-being for the nation will not materialize as long as individuals prioritize their own sustenance and are willing to commit acts of "country betrayal" to achieve it. The primary need, therefore, is to eliminate this mutual indifference and strive for interconnectedness.

This endeavor, the author stresses, cannot be accomplished through mere speeches, signing petitions to use domestic products, or organizing processions. It requires a fundamental shift in our daily conduct and lifestyle. From top leaders like prime ministers and ministers down to the common man, a concerted effort is needed to eliminate the indifference that is destroying the nation and rendering even the strong jobless. This campaign necessitates prioritizing indigenous products, especially those made by hand, in all aspects of life – at home, in offices, and during travel. Leaders must place the nation's well-being above their personal status and consider the livelihoods of the people they represent.

The author criticizes any leader who dismisses indigenous or handmade items as unseemly or detrimental to national prestige, calling such thinking a betrayal of oneself, the destruction of fellow countrymen's livelihoods, and a disgrace to one's position. He invokes the example of Mahatma Gandhi's simple attire when meeting the King of England as a representative of a poor nation, questioning if the "Mahajans" have forgotten this.

The text advocates for a complete adoption of domestic and handmade goods by all, from the wealthy to the ordinary citizen, in their homes, offices, food, and daily necessities. This includes locally produced paper, pens, ink, and other supplies, with the government supporting these industries to improve quality and affordability. It also warns that manufacturers who prioritize personal comfort and luxury over product quality should be considered "first-class traitors."

Homemakers are urged to insist on flour from hand-grinding stones, hand-pounded lentils, and hand-polished rice, along with fresh oil from traditional oil presses and pure ghee. Merchants supplying these goods must never betray this trust. The author believes that such practices must begin in the homes of ministers for them to spread throughout the country. He calls for the establishment of facilities for bullock-driven grinding mills and oil presses, and for widespread cooperative ventures where thousands of women can process lentils and rice by hand, rather than relying on mechanized mills. These cooperatives should be driven by the goals of preventing unemployment and providing healthy food, not by profit motives.

The author posits that if the nation's artisans' products are consumed by all its people, including the artisans themselves, unemployment would vanish instantly. He proposes that when ministers or prime ministers travel, they should clearly state their preference for rotis made from hand-ground flour and meals prepared with hand-pounded lentils or hand-polished rice, even for their celebratory dishes like milk pudding or sweet flatbreads.

He shares a personal anecdote about a friend who insisted he only consume cow's ghee, refusing any other pure ghee, highlighting the importance of such specific choices. He believes that if the wealthy and their spouses also adopt such practices, thousands of people could gain employment. Without this, any charitable donations or public assistance they provide are considered futile.

True spiritual practice, the author concludes, lies in eliminating mutual indifference and fostering goodwill among all members of society. Prioritizing the livelihoods of everyone and structuring one's life accordingly is essential. If money is donated to build religious institutions, schools, or colleges while the destruction of the livelihoods of millions is ignored, such donations are not acts of true charity but rather sinful or "tamasic" (ignorant/dark) giving, potentially leading the donor to severe hell.

In essence, to truly realize the meaning of "Jankalyan," all individuals, from the common person to government leaders, must set aside personal status, comfort, and convenience. They must organize their affairs and businesses with the sole aim of ensuring livelihoods for all citizens. Only then can the word "Jankalyan" be considered meaningful.