Manvi Mulya Aur Jain Dharm

Here is a comprehensive summary of the Jain text "Manvi Mulya aur Jain Dharm" by Sharda Swarup:

The article, "Human Values and Jain Dharma," by Dr. (Mrs.) Sharda Swarup, published by Z_Mahasati_Dway_Smruti_Granth_012025.pdf, addresses the severe decline in human values and morality in contemporary society. The author begins by citing alarming headlines from a leading daily newspaper, which include instances of corruption, violence, political discord, terrorism, and societal breakdown. These headlines, ranging from police traveling ticketless to mass rapes and bomb explosions, highlight a pervasive absence of ethics and a stark contrast between what a healthy society should be and what it is.

Swarup asserts that society is unhealthy and in urgent need of a profound, effective, and lasting remedy, which she believes can only be provided by religion. She emphasizes that the most crucial aspect of religion is the upliftment of social character. Historically, whenever social morality has declined and inhuman behavior has increased, religion has been instrumental in restoring discipline.

The author posits that Jainism, despite its ancient origins, is remarkably scientific and practical. Its liberal and rational approach, grounded in logic and science, ensures its continued relevance in today's materialistic and greedy environment.

The article then delves into the fundamental human experience of suffering and the eternal desire for happiness. Swarup argues that the human approach to achieving happiness and avoiding suffering has become distorted, with individuals increasingly focused on self-centeredness. This narrow perspective, where individuals prioritize their own and their immediate family's well-being, leads to societal fragmentation, mirroring the disintegration of joint families.

The text identifies various societal disparities such as the gap between the rich and the poor, the prevalence of casteism, religious differences, and varying levels of faith and skepticism, as man-made problems that cause significant human suffering and hinder the pursuit of happiness. Therefore, a religion that can understand and address these multifaceted issues is essential.

Jainism offers a solution through its principles, particularly the Pancha Mahavratas (five great vows) for ascetics and the less stringent Pancha Anuvratas (five minor vows) for householders. These vows – Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (chastity/celibacy), and Aparigraha (non-possession/non-attachment) – are presented as particularly relevant and beneficial in the current context. However, Swarup stresses that their efficacy lies in their practical application in daily life, requiring conviction and courage, rather than mere theoretical adherence. She also highlights their interconnectedness, emphasizing that they must be lived at both the emotional and behavioral levels.

The article contrasts the past, where humans were subservient to nature, with the present, where they claim mastery over it, driven by scientific advancements. While science has brought progress and convenience, it has also led to a life that feels mechanized, where actions are performed with the mere press of a button. However, as a thinker noted, humanity has learned to fly like birds and swim like fish but not to live like humans. Swarup argues that the speed and power granted by science need to be tempered with Maryada (restraint) and Anushasan (discipline) for a life that is beneficial to society. An undisciplined individual becomes a burden on society.

The shrinking of the world due to scientific progress has diminished geographical differences, fostering a sense of global community and supporting the principle of "friendship with all living beings." However, ironically, instead of reducing the distance between hearts, this technological interconnectedness seems to be increasing it. While political colonialism has largely ended, economic neo-colonialism is deepening. The author points to the concentration of wealth in the hands of a few families and powerful nations that exploit less developed countries for their own gain, such as by promoting arms sales or destroying surplus produce rather than sharing it with those in need, fearing a shift in the balance of power. The eternal principles of Bhratritva (brotherhood) and Maitri (friendship) are more critical than ever for the survival of humanity.

Swarup acknowledges that human nature is a blend of divine and demonic qualities, with individuals differing in the proportion of these traits. She quotes a foreign thinker who accurately observed that modern civilization's greatest mistake is to abandon belief in the "demon," as it explains many of its distortions. To control the inner demon and prevent it from dictating actions, it is imperative to engage in Shubh (auspicious) and Samajopayogi Karma (socially beneficial actions) through mind, speech, and body.

The art of living a disciplined, restrained, and socially useful life lies in possessing material wealth without attachment to it. This, Swarup notes, is a profound form of austerity, far more challenging to practice than to describe. She argues that the solution to problems doesn't lie in increased production but in fair distribution, a concept already recognized by economists. The current culture of consumerism, where the wealthy hoard most of the world's resources and wealth, leads to an endless cycle of consumption without true satisfaction. The desire for consumption is like a raging fire that intensifies with every offering. Limiting desires is a practical and pleasant solution that can bridge the gap between the rich and the poor, resolve economic and social issues related to production and distribution, and lead to inner contentment.

The article concludes by lamenting that modern life is dominated by the pursuit of wealth. From morning till night, individuals are consumed by financial concerns, often losing sleep due to anxieties about earning, hiding their wealth, and dealing with perceived threats. This leads to a duality in people's lives. Swarup questions the true meaning of "wealthy," distinguishing between mere affluence and being endowed with Shubh Dhan (auspicious wealth). She criticizes the prevailing trend of valuing "profit" over its "auspiciousness," with greed, dishonesty, and corruption taking precedence. Means have become ends in themselves. While wealth is necessary for a comfortable life, it should not be the sole objective. True society is formed by groups motivated by values, but discussing values in a context of double standards appears futile. The gap between what is said and what is done is widening daily. In this era of outward show, individuals may appear gentle, generous, and kind, while those in positions of power preach honesty and national upliftment but secretly promote malpractices and adulteration for quick wealth. The criminalization of politics and the patronization of criminals are also manifestations of this decline.

Finally, Swarup reiterates the timeless principle of "Live and Let Live," emphasizing the inherent dignity and importance of every living being. Differences in color, clothing, food, and origin are merely external. Universal generosity and the integration of personal and social equality are paramount. However, the tendency to assert one's own views and dismiss those of others is creating a grave crisis in society. The author laments that the message of Ahimsa, proclaimed by Mahavir and other saints, has been overshadowed by the force of weapons, with violence becoming the supreme principle of life. This has manifested in the form of murder, theft, communal riots, hatred, corruption, and pervasive indiscipline. Swarup urges the eradication of this "termite" that hollows out the roots of society, lest future generations condemn us.