Jivan Drushti Me Maulik Parivartan

Here's a comprehensive summary of Sukhlal Sanghavi's "Jivan Drushti me Maulik Parivartan" (Fundamental Change in Life's Perspective) based on the provided text:

The essay argues for a fundamental shift in our perspective on life, moving away from an excessive focus on the afterlife and towards improving our current existence. Historically, ancient societies prioritized action and progress in this life, as evidenced by the Vedic mantra "Charavaiti Charavaiti" (move forward, move forward). However, the author observes a detrimental shift where people now neglect their present lives in favor of securing a better afterlife.

This misplaced emphasis has led to a decline in diligence and effort. The author uses analogies to illustrate this point: a tethered cow produces less milk than one grazing freely, and similarly, women confined indoors may have less robust offspring. He contrasts the past strength and enterprise of the Kshatriya (warrior) class with the current enfeeblement and idleness of modern royalty and the wealthy, who are unable to undertake physical labor or travel as their ancestors did. The Vaisya (merchant) class has also lost its spirit of enterprise; they no longer undertake long-distance trade but instead focus on leisure and indulgence, leading to physical decline.

The essay criticizes the modern preoccupation with religious rituals and knowledge-seeking as a substitute for practical action and genuine spirituality. True devotion, according to the author, lies in remembering God's qualities, worshipping His form, and having faith. The core principle of worship is "Sarvabhuta hite ratah" – being devoted to the welfare of all beings, meaning treating everyone well and considering their well-being. True companionship is found not in sharing happiness but in sharing sorrow.

The author defines true knowledge as self-knowledge, the understanding of the conscious self as distinct from the material. He asserts that our faith should be directed towards the conscious rather than the material. He illustrates this with an example: punishing a child for stepping on a religious book prioritizes the material object over the living child, indicating misplaced faith in the material.

The text criticizes the concept of "vairagya" (renunciation) as it is often practiced. Instead of detaching oneself from worldly attachments, people renounce necessary responsibilities and actions. This form of renunciation, the author contends, turns individuals into incapacitated beings who rely on others for service, resembling disabled animals. True renunciation should aim to elevate worldly life through spiritual knowledge, not escape its responsibilities.

The author links the self-centeredness and indulgence that have emerged in the name of knowledge-seeking to the content of artistic expressions. He notes that many poems from this era are romantic in nature. The "vairagya" found in the devotional songs of figures like Tukaram and the Bauls, he argues, lacks any strength or emphasis on action. Instead, it reflects escapism from the harsh realities of life. This criticism extends to "kirtans" (devotional singing) performed in temples and monasteries. The essay points out that historical instances of temple and monastery destructions reveal that priests and ascetics who invoked divine powers never sacrificed their lives for their protection. He cites the example of Bakhtiyar Khilji's conquest of Bengal, where temples rich with donated wealth and adorned with jewels were looted and idols were destroyed.

The narrow-mindedness propagated by those claiming to be custodians of knowledge has caused suffering not only to themselves but also to countless others. The example of Kalapahad of Orissa is given: a Brahmin who was ostracized for his love for a Muslim girl. His pleas for forgiveness were ignored, leading him to convert to Islam and subsequently destroy numerous idols and loot temples. Such incidents, fueled by the narrowness of spiritual pursuits and afterlife-focused arrangements, have led to many calamities and the proliferation of hypocrisy. The author also mentions how the practice of applying tilak and sandalwood paste, initially a privilege of Shaakdwipee Brahmins, became a widespread practice for prestige, even adopted by foreign priests in South India during the third and fourth centuries.

The essay acknowledges that the path of knowledge has also contributed to the development of virtues. However, it stresses that the application of these virtues, developed in the name of afterlife knowledge, needs to be redirected to this life. The example of Rockefeller is cited; his philanthropy was not for personal salvation but for the betterment of others' lives in this world. Virtues developed in this life, the author asserts, will accompany one into the afterlife. Therefore, applying virtues to our current lives is the true essence of religion and knowledge.

The essay concludes by contrasting past and present living conditions. In the past, abundant food and resources meant less need for strenuous effort. The author speculates that if people had faced similar inconveniences in food and lifestyle as they do today, they would have been more diligent. However, the current lack of effort is seen as a prelude to death for the populace. He further elaborates on the past where individuals dedicated to spiritual pursuits had ample time and resources, with plentiful food, fruits, and dairy animals. The concept of "Gokul" (herds of cows) was common, and the quality of cows was such that they could be milked at any time, akin to the mythical Kamadhenu. Forest-dwelling sages also had access to roots, fruits, and milk, and possessed the strength for fasting due to their ascetic lifestyle.

The essay laments the decline in cattle wealth and the resulting weakening and idleness of people. It highlights the devastating famine in Bengal in 1643, where most beggars were women and children abandoned by their stronger male counterparts. The author's core message is the necessity of a fundamental change in our life perspective. Virtues should be cultivated to improve this life. Today, people are becoming lazy, inactive, and lacking in enterprise, while simultaneously facing nutritional deficiencies and producing weak offspring. The preference for owning a car over keeping a cow for family nourishment is seen as a misguided notion. This misconception must be abandoned, and a spirit of enterprise must be fostered. The true measure of virtue is its application in current life; by adopting and developing virtues in this life, both the present and future lives can be improved.