Nalkantha Nu Nidrshan - Book Summary

This is a comprehensive summary of the Jain text "Nalkantha nu Nidrshan" by Santbal, published by Mahavir Sahitya Prakashan Mandir, Ahmedabad.

Book Title: Nalkantha nu Nidrshan (An Exposition of Nalkantha) Author: Santbal Publisher: Mahavir Sahitya Prakashan Mandir, Ahmedabad

Core Message and Vision:

The book "Nalkantha nu Nidrshan" presents a social experiment aimed at establishing religious and ethical values in society and making life more humane. The author, Santbal, believes that literature alone cannot inspire faith in the current scientific and experimental era. Therefore, his work focuses on the practical application of spiritual principles through active experimentation and social reform. He emphasizes the need to align actions with principles, ensuring that the necessary physical, mental, and material resources are available for such endeavors to bring about revolutionary change.

Context and Author's Work:

Initial Encounter: The book describes Santbal's initial entry into the Nalkantha region (specifically the village of Sarla in Dholka taluka) around 45 years prior to the book's publication. At that time, the area was underdeveloped, lacking proper roads and being quite remote. An anecdote illustrates the lack of familiarity with Jain monks, where an elderly woman mistook Santbal for a beggar concealing her water pot.
Social Reform Mission: Following a year of secluded Sadhana on the banks of the Narmada river, Santbal embarked on a mission for social reform. He commenced his work in Nalkantha and later expanded it to the Bhal region, covering 200 villages. His focus was on the upliftment of backward communities, rural areas, and women.
Study of the Region: Santbal conducted an in-depth study of the geographical, social, economic, educational, and cultural conditions of the Nalkantha and Bhal regions 45 years ago. "Nalkantha nu Nidrshan" itself is a condensed version of a booklet published in 1939 (Samvat 1995) that offered a glimpse into these conditions.
Enduring Relevance: The author's suggestions for the all-round development of this backward region are presented as still relevant for today's integrated rural development programs.

Description of the Nalkantha Region:

Geography: The region is described as a flat expanse extending as far as the eye can see, with villages scattered like "naked sadhus." During the monsoon, it resembles islands in the sea, and in summer, it appears as beds of large rivers. Roads are virtually non-existent, with paths being formed by human and bullock-cart traffic, which become impassable during the monsoon. In the dry season, one has to rely on directional sense to reach a village, and during the rains, navigating through water-filled potholes is extremely difficult. The region is speculated to have been part of the sea in ancient times.
Water Resources: Despite the general lack of water, there are some notable water bodies. "Pipaliya" is a large reservoir, usually sweet, but can become saline during severe droughts like the "Chhapania" drought, where its water did not run out. There is a local belief that this reservoir could be utilized for irrigation for many villages if a large-scale project were undertaken. Near the village of "Juwal," there is a depression known as "Juwal ni Pat," which fills with rainwater and is about a mile and a half long. A river named "D" flows through the region, joining the Bhegava river. Both rivers are seasonal, drying up after the monsoon. The irrigation department has ideas for utilizing this water, but consulting local experienced engineers is recommended for wider application.
History and Culture: Excavations in some places have revealed buried organic remains and ancient artifacts. In the past, the region was known for large herds of cattle, but banditry and raids were common. Due to the lack of government assistance in this unknown region, many young men who died defending their villages are memorialized. The local people hold deep respect for these memorial stones, revering the individuals as deities. The region is considered worthy of attention from literary and historical researchers like Meghani.
Population: The primary inhabitants of the region are the "Talpada Keliy Pateliya," now known as "Lokpal Patel." They are credited with settling the region. Other castes settled here for convenience and economic opportunities. The "Padhar" community is considered an ancient Indian caste, living in simple mud huts and subsisting on what they can find in the Nalsarovar when there is no water.
Living Conditions:
- Housing, Food, and Clothing: People live in simple mud houses, wear coarse clothing, and their diet primarily consists of jowar and wheat rotis, chili chutney, buttermilk, and khichdi. Meat consumption, which was present before community meetings, has been completely abandoned.
- Livestock: Cattle herds are no longer common, with most households having buffaloes. Due to the saline soil, lack of fresh water, and limited fodder (especially during monsoon and for buffaloes), the cattle are weak. This, coupled with the limited availability of nutritious food for the people, leads to a rapid loss of strength despite hard labor.
- Economic Hardship: Despite improvements from irrigation, which allows for wheat cultivation, the produce is often sold to traders outside the area, leaving the local farmers in poverty. Many farmers, even those cultivating a hundred bighas of land, face food shortages and lack of clothing after the season, remaining indebted throughout the year. This poverty is attributed more to the collective fate of humanity than individual destiny. The author laments the rise of wealth and luxury in nearby towns like Bavla while the hardworking farmers struggle.
- Causes of Economic Decline: The main reasons for economic decline are identified as:
  1. Complete lack of literacy.
  2. Superstitious and communal mindset.
  3. Excessive spending on addictions and social customs.
Moral and Social Issues:
- Vices: Theft, burning of crops ("ghalla balva"), kidnapping women ("saveli upadi javu"), and animal sacrifice were prevalent. The text notes that after community meetings and the establishment of new norms, these crimes have significantly reduced. Theft and violence were often driven by poverty.
- Social Practices: Kidnapping women was often motivated by discord, rivalry, and ego. Burning crops was a form of protest and intimidation, with a message left behind ("jasa-chitti"). This practice, though rooted in seeking justice from the authorities who were unavailable, had escalated beyond control.
- Superstition: Belief in deities, spirits, and the practice of "dam" (branding) were common, hindering practical efforts and true spiritual life.
- Hygiene and Health: There was extreme negligence towards personal and environmental hygiene. People bathed, washed clothes, and their cattle drank from the same water sources. Contaminated water was consumed during farm labor. Open manure heaps near villages caused foul odors and loss of valuable fertilizer. This led to widespread illness, including skin diseases, fevers, malaria, tuberculosis, and eye problems due to the consumption of chilies and onions and a lack of ghee, milk, and buttermilk.
Political Awareness: The region was completely untouched by national political movements.
Livestock and Agriculture: The livestock is generally weak due to poor soil, lack of clean water, and insufficient fodder. Cattle are often purchased on installment plans from moneylenders, leading to debt and exploitation. Farmers face immense hardship in obtaining water, with many villages relying on digging wells for meager amounts of water.
Untouchability: The practice of untouchability was deeply entrenched, not only between upper castes and Dalits but also within the Dalit community itself. However, there was a degree of kindness among people.
Infrastructure: Lack of proper roads caused significant difficulties in transporting goods, increasing costs for traders and impacting the economy.
Education and Healthcare: There were no proper hospitals. The literacy rate was extremely low, with only a fraction of the population able to write their name. Despite this, the region possessed a remarkable intellectual heritage preserved through oral traditions, with illiterate poets composing profound verses. The author draws a parallel with Helen Keller's story to highlight the potential of these individuals.
Social Organization: Despite the hardships, the region showcased an admirable social organization, reminiscent of ancient Indian village panchayats. Systems like "Mankal Chavishi," "Zapa Nanodra Vishi," and "Kamijala Adtalishi" regulated social life, with fines and ostracism as forms of enforcement.

Santbal's Experiments and Initiatives (Prayog):

The book details Santbal's various social and spiritual experiments and the establishment of numerous organizations:

Early Period (1937-1947):
- Lok Sangrah (Public Gathering): Traveling on foot to every village, observing Chaturmas (monsoon retreat), reforming caste councils, holding village and divisional assemblies, conducting study camps on universal love, advocating against addictions, collective prayer, begging for alms across castes, and nurturing local social workers.
- Institution Building: Laying the foundation for organizations and establishing the role of urban centers in supporting rural areas.
- Relief Work: Undertaking relief efforts.
Second Decade (1947-1957):
- Post-Independence Reforms: Building organizational structures, creating guiding and motivational forces, establishing moral village organizations, forming constructive worker groups, promoting ethical monasticism, focusing on village-level development, establishing self-reliant village societies, advocating for purity in political parties, promoting cooperative economy, land reform (Panchpratha, Zamindari abolition), land gifting (Bhudan), cattle conservation (Go-samvardhan), agricultural development, rural industries, implementing the Bhal pipeline and irrigation schemes, and providing medical services and various centers of service.
Third Decade (1957-1967):
- Expansion of Experiments: Establishing the Universal Love Experimental Society, Matru Samaj (Mother's Society), traveling across the country, advocating against animal sacrifice (Kolkata), and focusing on village case studies.
Fixed Stay (1968-1982):
- International Center: Establishing an international center in Chichani (Maharashtra), fostering linked ideologies, and coordinating monastic and social worker communities.

Key Initiatives and Their Impact:

Bhal Nalkantha Prayogik Sangh (Bhal Nalkantha Experimental Society): Established in December 1947, this society served as a parent organization for many other initiatives.
Water Supply (Bhal Pipeline): The critical issue of water scarcity in Bhal was addressed through the "Bhal Pipeline" project, inspired by Santbal's empathy for the suffering populace.
Dispensaries (Aushadhalay): Recognizing the lack of healthcare, dispensaries were established to provide treatment and solace to the ailing population, who were often misled by superstitions and quacks.
Village Organization (Gram Sangathan): Santbal emphasized the power of collective action and established moral village organizations based on ethical principles.
Education and Culture (Shikshan Sanskar): Centers for education and cultural upliftment were established, drawing inspiration from Gandhian principles of Nai Talim. The aim was to create individuals who were civilized, had their senses trained, and were self-reliant.
Khadi and Village Industries (Khadi Gramodyog): Promoting Khadi was seen as a symbol of non-violence and a means to provide livelihoods to the poor, moving towards simple living and less reliance on machines.
Sevenfold Self-Reliance (Sapt Swavalamban): The goal was to achieve self-sufficiency in food, clothing, shelter, education, healthcare, justice, and protection, leading to economic self-reliance and decentralized power at the village level.
Democratic Security (Lokshahi Suraksha): Strengthening democracy through collective effort, peaceful resolution of issues, and adherence to principles of non-violence and self-discipline.
Governance Liberation (Shasan Mukti): The ultimate aim was to achieve liberation from dependence on government aid by fostering self-governance through discipline and institutional strength, aligning with the ideals of nation-building and societal structure based on spiritual principles.
Human Liberation (Bandhan Mukt Manav): The overarching vision was to achieve liberation from all bonds, following the path of Ahimsa (non-violence) as taught by Mahavir, refined by modern thinkers like Gandhi, and expounded by Santbal.

Appendices:

Poem by Mohanlal Chhelabhai: A poem by an illiterate "Lokpal Patel" poet, depicting the hardships and droughts faced by the region, highlighting the cyclical suffering.
On Lokpal Patel's Steadfastness: An account of the "Lokpal Patel" community's commitment to their principles, exemplified by their response to a hunting party.
Author's Biography: A brief note on Santbal's journey from a Jain monk to a proponent of universal love, influenced by the teachings of Mahavir and Gandhi.
Lokpal Patel's People's Court: A description of the traditional justice system ("Lok Adalat") of the "Lokpal Patel" community, emphasizing their deep respect for truth and their methods of delivering justice.

Overall Significance:

"Nalkantha nu Nidrshan" is a testament to Santbal's vision and dedication to social transformation through practical spiritual application. It chronicles the state of a backward region and the transformative impact of dedicated social work and the implementation of ethical and religious principles. The book serves as an inspiration for rural development, community upliftment, and the realization of a humane society.