Jivan Drushti Me Maulik Parivartan

Here is a comprehensive summary of the Jain text "Jivan Drushti me Maulik Parivartan" by Sukhlal Sanghavi, based on the provided pages:

The book, "Jivan Drushti me Maulik Parivartan" (Fundamental Changes in Life Vision), authored by Sukhlal Sanghavi, critically examines a shift in human priorities from focusing on the present life to an excessive preoccupation with the afterlife.

The Central Argument:

The author contends that historically, people focused more on their present lives, with concerns about the afterlife only arising during times of comfort and leisure. The Vedic mantra of "Charaiti, Charaiti" (Keep moving, keep moving; prosperity belongs to the traveler) was a guiding principle. However, this perspective has drastically changed. Today, there is a tendency to neglect the present life and prioritize improving the afterlife.

Negative Consequences of This Shift:

This focus on the afterlife has led to a decline in diligence and effort in the present life. This lack of "purusharth" (effort, endeavor) is making life artificial and hollow. The author draws an analogy to a cow tethered at home producing less beneficial milk than one grazing in the wild, suggesting that indoor confinement (metaphorically representing a focus away from worldly action) weakens offspring.

The text highlights the decline in the strength and capability of the Kshatriya (warrior) class, whose children, raised in luxury and idleness, are now weak and lacking in initiative. They cannot undertake long journeys or strenuous physical activities like their ancestors. Similarly, the Vaisya (merchant) class has lost its spirit of enterprise. Previously venturing to distant lands for trade, they now tend to be characterized by bulging stomachs due to a sedentary lifestyle and laziness.

The author observes that people are now more engrossed in seeking knowledge in the name of religious rituals and worship rather than engaging in practical actions and work.

Misinterpretations of Religious Concepts:

The text criticizes the superficial understanding and application of religious principles:

• Devotion to God: True devotion, according to the author, lies in remembering God's qualities, worshipping His form, and having faith. The essence of worship is "Sarvabhootahite ratah" (Dedicated to the welfare of all beings), meaning treating everyone well and considering their well-being. Genuine devotion involves sharing in others' sorrows, not just their happiness.
• Knowledge: True knowledge is self-knowledge – understanding the distinction between the material (jada) and the conscious (chetana). Faith should primarily be directed towards the conscious, not the material. The author illustrates this by pointing out that people tend to punish a child for disrespecting a religious book (material) more severely than for a lack of respect towards a living being (conscious), indicating a misplaced priority.
• Renunciation (Vairagya): The author argues that renunciation, meaning detachment from desires, has been misinterpreted. Instead of detaching from harmful attachments, people are renouncing essential responsibilities and necessary actions. They adopt a life of dependency, akin to disabled animals, seeking service from others. The true purpose of spiritual knowledge should be to elevate the present life, not to escape its responsibilities.

Social and Historical Consequences:

The author links the pursuit of self-interest and luxury under the guise of spiritual knowledge to negative outcomes. Poetry of this era is often described as being primarily focused on romantic themes. The devotional songs of figures like Tukaram and the Bauls are seen as reflecting a tendency towards escapism from the harsh realities of life, devoid of strength or action. Similarly, the kirtans performed in temples and monasteries are also critiqued.

The text cites historical instances of temple and monastery destruction, noting that those claiming divine power often failed to defend them. The example of Bakhtiyar Khilji looting temples rich with wealth donated for the afterlife is presented. The author also uses the example of Kala Pahar, who, ostracized by the Brahmin community for his interfaith love, converted to Islam and destroyed numerous idols and temples. This, the author argues, is a consequence of the narrow-mindedness and superficiality associated with the pursuit of knowledge and the afterlife. The practice of applying religious marks (tilak) became a status symbol, leading to its adoption by foreign missionaries as well.

The Constructive Aspect and a Call for Reorientation:

Despite the critique, the author acknowledges that the pursuit of knowledge has indeed led to the development of virtues. However, the application of these virtues needs to be redirected. The example of Rockefeller is presented: his philanthropy was not for personal salvation but to improve the lives of others in this world.

The core message is that virtues developed in this life will accompany individuals even in the afterlife. Therefore, the true practice of religion and knowledge lies in applying these virtues in the present life.

Decline in Physical and Economic Well-being:

The text highlights a past era of abundance where food was plentiful, and animal husbandry was easy, supporting a lifestyle that required less strenuous effort. High-yielding cows ("Kamadhenu" was not a divine cow but a designation for such cows) and plentiful milk were common. Ascetics in forests had access to roots, fruits, and milk. They were capable of fasting because they had adequate nutrition.

In contrast, modern urban life has led to a decline in animal wealth and a weakening of the human population. The author points to the 1943 Bengal famine, where most beggars were women and children abandoned by stronger men. People now prioritize owning cars over keeping cows for nourishment, demonstrating a misguided sense of status.

Conclusion:

The author strongly advocates for a fundamental shift in our life vision. The development of virtues should be aimed at improving the present life. This, he concludes, will ultimately lead to a better afterlife as well. The current lifestyle, characterized by laziness, lack of effort, poor nutrition, and weak offspring, needs to be urgently addressed. The true test of virtue is its application in the present life.