Nivruttivad Adhunik Sandarbh Me

Here's a comprehensive summary of the Jain text "Nivruttivad Adhunik Sandarbh me" (Asceticism in the Modern Context) by Dr. Jaya Pathak, based on the provided pages:

Core Argument: Asceticism as a Path to True Happiness and Meaning in the Modern World

The book argues that humans are inherently pleasure-seeking beings, and adversity is inherently unacceptable to our natural consciousness. It posits that the entire spectrum of human experience, from extreme materialism to complete renunciation, represents different paths to achieving happiness.

Critique of Superficial Happiness and the Rise of Asceticism

The author begins by highlighting that the aspirations of ancient Vedic Rishis were not limited to conquering natural forces or merely attaining material possessions. They recognized that fleeting pleasures could not provide lasting happiness. This realization spurred a deeper quest for a meaningful life, not just a happy one. This led to questioning the ultimate benefit of sacrifices aimed solely at material gains. From this emerged a profound search for a new dimension of happiness, encapsulated in the Vedic injunction: "Live your life through detachment, do not covet another's wealth." This emphasizes renunciation (Nivritti) as an essential element of life. The example of Nachiketa, who rejected worldly pleasures offered by the God of Death in favor of knowledge about the mystery of death, is presented as a triumph of introspection over hedonism, paving a path to happiness amidst suffering.

The Detrimental Nature of Materialism and the Importance of Symbiosis

The pursuit of wealth is identified as the root of selfish tendencies, which impede the harmonious development of society. Rising above this self-centeredness, the author asserts, reveals the profound significance of 'Syadvada' (the Jain doctrine of manifold aspects). Social peace, a timeless concern, is founded on individual dedication to society and a spirit of mutual goodwill.

The Foundation of Positive Human Qualities

The text emphasizes that virtues like non-violence, truthfulness, non-stealing, non-possession, compassion, forgiveness, and generosity are the bedrock upon which the principles of Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra) are built. The author connects these with the intellectual quests of Nachiketa, the discourse on the futility of wealth by Maitreyi, the ascetic practices of Gautam Buddha and Mahavir Swami, the yogic practices of Shankaracharya, and the pronouncements of Kabir and Vivekananda – all of whom, in their own ways, radiated rays of happiness.

Modern Challenges to the Concept of Renunciation

The book acknowledges that the modern understanding of renunciation or detachment might be debated. There's a tendency to prioritize the degree of material renunciation, often overlooking the subsequent spiritual achievements and their societal impact. This can lead practitioners to view renunciation itself as the goal, abandoning their spiritual journey prematurely. The author poses a crucial question: is society in greater need of practitioners who, after realizing eternal values, can introduce them to society, or of those who merely replace flawed beliefs with superficial sensory experiences?

The Wisdom of Ancient Indian Thinkers

The text contrasts this with the ancient Indian thinkers who did not prioritize sensory experiences. Instead, they valued the subtle soul over the intellect. Through rigorous self-control, they demonstrated that intellect is not subservient to sensual desires, but rather, desires are subservient to intellect. They proved that one can live in society yet remain detached from it. Examples of King Janaka living a princely life, the engagement of Gautam Buddha and Mahavir Swami with society, the religious reform movements of Dayanand Saraswati and Swami Vivekananda, and the political activities of Mahatma Gandhi are cited as diverse manifestations of this spiritual practice. These individuals, having achieved perfection, returned to life, guiding both themselves and society in the right direction.

The Essence of True Renunciation

The foundation of this practice-oriented life is asceticism (Nivritti), purified through penance and expressed through knowledge. Mahavir Swami's definition of a true renunciate is quoted: "He who, even while living in the householder's life, turns his back on beautiful and desirable enjoyments, and even renounces enjoyments that have come under his control, he is indeed a true renunciate." True renunciation, therefore, requires conscious relinquishment of objects, which is possible only through complete detachment from attachment (Mamta) and absolute dispassion (Vairagya).

The Root of Modern Unrest and the Path Forward

The author identifies the current societal unrest as stemming from our attachment to worldly desires. A narrow perspective and contracted thinking have made us resistant to acknowledging the importance of others. Our ego prevents self-introspection. Life's various domains have become stages for showcasing our importance and superiority. We are blindly pouring all our energy into competitive pursuits in politics, science, literature, religion, and music. While this provides blinding light, it lacks the soothing, cooling moonlight of peace. Consequently, despite immense material achievements, humanity lags far behind in spiritual development. The author laments the tragic state of human decline disguised as progress and stresses the need for re-evaluating the past to gain direction.

Integrating Past Wisdom with Modern Action

The text emphasizes that we are links in an unbroken chain of development, not only in terms of our actions but also our philosophy, thought, and faith. Without this sense of continuity, our evaluation and identity are incomplete. Since we possess the power to choose our actions, as conscious custodians of tradition, we must abandon narrow or frustrated perspectives towards the path of renunciation and adopt a broader outlook.

Harmony, Co-existence, and Tolerance in the Modern Context

Even amidst today's pervasive complexities, the value of coordination, co-existence, and tolerance has not diminished. Coordination and co-existence are essentially different forms of non-violence at the physical level, while tolerance is the embodiment of anekanta (manifoldness) at the mental level. The teaching "Yoga is skill in action" (Yog: Karma Su Kaushalam) was as relevant to Arjuna on the battlefield of Kurukshetra as it is to humanity in the 21st century. Therefore, free from the insistence on the otherworldly, action rooted in the realities of life, on the fertile ground of democracy and human values, coupled with universal brotherhood, can foster infinite peace and bloom with the fragrance of infinite knowledge and unbroken bliss. The author concludes by urging self-inspection and amendment, deeming this a significant endeavor.