Vartaman Samay Me Jain Siddhanto Ki Upadeyta - Book Summary

Here's a comprehensive summary of the provided Jain text, "Vartaman Samay me Jain Siddhanto ki Upadeyta" by Vinaykumar:

The book "Vartaman Samay me Jain Siddhanto ki Upadeyta" (The Relevance of Jain Principles in the Present Time) by Munishri Vinaykumar argues that despite the advancements in modern materialistic science, humanity has lost something crucial, leading to a state of anxiety and fear. The author contends that the world is filled with mistrust, doubt, and alienation, and while everyone speaks of peace, true peace remains elusive. In this challenging era, the life philosophy and principles of Jainism, as expounded by Lord Mahavir, hold immense significance and utility.

The text highlights three core Jain principles and their relevance today:

Ahimsa (Non-violence): While other religions also discuss non-violence, Jainism delves into it with unparalleled subtlety and depth, both conceptually and practically. Ahimsa, in Jainism, is not merely the cessation of physical harm to any living being. It extends to harmful speech and even negative thoughts. While unseen by the victim, harmful thoughts corrupt and pollute the mind of the perpetrator and contribute to an atmosphere of unrest. Every action has a reaction. If an individual embraces ahimsa in thought, word, and deed, it reciprocally inspires non-violent feelings in those connected to them, purifying the environment. The author suggests that if a national leader truly internalizes ahimsa, it would have a profound influence on other leaders, fostering world peace and equality. World peace cannot be achieved through mere speeches and conferences; it requires the practical implementation of ahimsa in life. Lord Mahavir described ahimsa as a science, implying its profound understanding, depth, and broad applicability. Ahimsa is essential in personal, familial, social, national, and international spheres. Importantly, Jainism asserts that ahimsa is not the doctrine of the weak but a path for the courageous, requiring immense inner strength.
Anekanta (Multi-sidedness/Manysidedness): The author identifies the root of the conflicts, dualities, quarrels, and animosity seen in life as stemming from human thought processes, which are often based on rigid or one-sided understanding. This inflexible approach leads to intellectual stagnation, preventing individuals from grasping and articulating the multifaceted nature of truth. People often cling to one perspective of an object or principle, deeming it the sole reality and rejecting any differing views. This is the genesis of conflict, which then expands like a banyan tree with countless branches. Truth, in its essence, is an experience that cannot be fully articulated. When expressed through words, it requires different descriptions for different aspects. These relative descriptions are not absolute (ekanta) but are part of Anekanta. The method of articulating these relative viewpoints is called Syadvada. Anekantavada and Syadvada are considered Jainism's remarkable contributions to the world. In an era plagued by intolerance, bitterness, and mutual antipathy, leading to conflict, violence, and bloodshed, embracing the principle of Anekanta in thought can eradicate these curses upon humanity. Intolerance and dogmatism are the primary causes of disputes, and Anekanta immediately dismantles them, fostering an environment of intellectual tolerance, gentleness, and good conduct.
Aparigraha (Non-possession/Non-attachment): The widespread unrest in public life is also attributed to "Parigraha," which encompasses wealth, property, possessions, resources, and attachment to them. Humans possess a profound weakness of never being satisfied, no matter how much they acquire. Their desires are as endless as the sky. As wealth increases, so do aspirations, leading individuals to become entangled and intoxicated by them. The scriptures define this intoxication as "Murchha" (unconsciousness). Just as a person under the influence of intoxicants loses awareness, so too does one in the grip of the "intoxication" of possessions and wealth. Jainism considers Parigraha the root of sin because, in the pursuit of wealth, individuals forget righteousness, unrighteousness, and all moral principles, seeing only money. Virtues disappear, and vices take root. Jainism strongly emphasizes the renunciation of possessions, with Aparigraha being one of the five great vows. The state of a seeker who completely renounces possessions is considered highly pure. The presence of the spirit of Aparigraha, or contentment, in life leads to an experience of profound peace. People strive relentlessly for possessions, flatter the ignoble, and endure insults and reprimands. Freedom from the craving for possessions ushers in an ocean of peace.

The author concludes that Jain ideals are universal, free from narrow sectarianism. Jainism offers a realistic perspective on life and an ethical code of conduct rooted in truth. Its principles are capable of providing living inspiration for equality, peace, harmony, and coexistence in today's unequal world. Jain monks, scholars, and followers are urged to make a sincere effort to disseminate this vast and eternally peace-giving philosophy and vision of Jainism to the masses.