Prarthana

Here's a comprehensive summary in English of the provided Jain text, "Prarthana" by Bechardas Doshi:

The text, titled "Prarthana" (Prayer), describes a nostalgic reminiscence of a self-sufficient and harmonious village community, presented as a dialogue among brothers and sisters.

The Ideal Village Life:

The narrator, who grew up in a village, fondly recalls a time when her family and the entire community lived a simple yet content life. Her parents were hardworking, earning their livelihood through manual labor. Her family, along with about twenty-five other households, was involved in cotton spinning and weaving. The process involved buying cotton, drying it in the sun, separating the seeds, and then spinning the clean cotton into yarn. This yarn was then used to weave cloth, which was consumed within the village. This entire ecosystem, including spinners, weavers, and traders, lived in peace and prosperity, finding sustenance through their honest labor and mutual support.

The villagers spun yarn of a moderate fineness (around 20-30 count) which resulted in cloth that was neither too coarse nor too fine, and of a comfortable weight. The strong sense of community meant no one suffered from hunger. Most homes had cows and buffaloes, providing milk, curd, and butter, contributing to the villagers' health and strength. Farmers used bullocks for plowing, and the community also owned cattle and horses. Everyone was diligent in their work, using their intellect and energy to improve their craft.

The village was blessed with abundance and prosperity. Religious activities like temple visits, worship, pilgrimages, and hospitality were an integral part of their lives. However, the narrator emphasizes that their livelihood was paramount, and honesty and mutual support were the cornerstones of their existence. They shared tasks like grinding grain and cleaning cow dung.

The village had two Brahmins (priests) and their families. The Brahmins initiated the children's education with prayers like "Om Namah Siddhaya." The education was free for their basic needs. The villagers also took turns cleaning the Brahmin's residence, where they would listen to spiritual discourses about God and their profession, which further strengthened their community bonds. Both Hindu and Muslim families participated in these discussions, not differentiating between their religions as they all shared the same professions and relied on "Ram-Rehman" (God). The Brahmins also practiced Ayurveda.

The Brahmins and their families received alms (bhiksha) from the village, with the Brahmins collecting food and grains collected by the Panch (village council). Farmers provided seasonal vegetables, and the weavers provided cloth for the Brahmins' needs according to the Panch's decision. Occasionally, Muslim holy men (Sai Baba) would visit, and the villagers would listen to their teachings.

The village had a system for cleanliness, with the Harijans (untouchables) assigned the task. However, they were treated as brothers, and the Panch ensured their sustenance by collecting grain and cloth from the villagers. Other artisans like cobblers, tanners, oil pressers, blacksmiths, and carpenters were also well-provided for by the Panch, who collected a modest tax from everyone's earnings to support them. This collective responsibility made the village function as a single, united entity, akin to a "Satyug" (golden age), where joy and sorrow were shared.

The Downfall with the Arrival of Electricity:

This idyllic existence was disrupted when the village decided to introduce electricity. The village elders, concerned about this new development, gathered to understand its purpose. They learned that electricity was intended to bring happiness through electric grinding mills and cinemas. The Panch, after deliberation, decided against it, as they were content with manual grinding and the entertainment provided by folk artists (Bhavaiyas), actors, and street performers, whom they supported with grain and by hosting them.

However, the modernizers from the city insisted on embracing progress, arguing that they should modernize and enjoy the comforts of life. The villagers reluctantly agreed. The arrival of electricity brought about drastic changes. Electric grinding mills, cinemas, and electrically powered spinning and weaving machinery were introduced. Even agriculture became mechanized.

This mechanization led to the village becoming "dead." The villagers became indolent like corpses, and their children became wayward. Despite the Brahmins' and other elders' warnings, no one listened. The villagers became unemployed, their eyesight deteriorated due to the glare of electricity, and they fell ill from eating flour ground by electric mills. Their bullocks, no longer needed, were sold. Their humble homes were ruined. Traders became more powerful and exploitative, leading to an increase in deceit and fraud. New machinery produced noise, and doctors became more prevalent. The community became fragmented.

The Prayer:

The narrator concludes by expressing their collective prayer to God (Lord and Allah) to restore their former way of life, lamenting the loss of their simple, content existence. The closing line implies a hope that God might finally hear their plea. The text is attributed to "Sadachar Nirman, August - 1975," suggesting it's a reflection on changing societal values and the impact of modernization.