Vartaman Yuga Me Ahimsa Ka Mahattva

Here's a comprehensive summary of the Jain text "Vartaman Yuga me Ahimsa ka Mahattva" by Kameshwar Sharma "Nayan":

The article, "The Importance of Ahimsa in the Present Era," by Kameshwar Sharma "Nayan," argues that in the current age, dominated by scientific advancement and materialism, humanity has lost sight of core human values. The author contends that the world, including India, is facing a crisis characterized by a disregard for religion, political corruption, lack of mutual love, selfishness, rebellion against tradition, blind imitation of novelty, and an imbalance in the thinking of the young and old.

Sharma identifies the root cause of these societal ills as a lack of spirituality, the devaluation of human values, and the decline of morality. He asserts that material progress and modern science alone cannot bring true happiness and peace. While acknowledging the achievements of science, he warns against sacrificing humanity at its altar, as this could lead to the world's destruction. Science, he suggests, needs the embellishment of art and good intentions to be truly beneficial; otherwise, its ultimate advancement could signal the world's ruin. He emphasizes that science can understand the physical world but not the divine or spiritual realms.

Therefore, the author advocates for a balanced integration of materialism and science with spiritualism and ethical principles to achieve global welfare. Sharma highlights India's deeply religious nature, where conduct is intrinsically linked to dharma. He posits that among all religions, Ahimsa (non-violence) is the supreme dharma, a principle enshrined in the ancient mantra "Ahimsa Paramo Dharmaḥ" (Non-violence is the supreme religion).

The text traces the lineage of Ahimsa from the first Tirthankara, Rishabh Dev, to Lord Mahavir. Lord Mahavir, it is stated, placed Ahimsa as the foremost of eighteen principles of dharma. He defined Ahimsa as exercising restraint and control in dealings with all living beings, whether sentient (tras) or non-sentient (sthāvara), and not causing harm to them, either intentionally or unintentionally, directly or indirectly, or by approving of such actions. The article quotes Mahavir as stating that causing harm to any living being, directly or indirectly, or approving of it, only breeds enmity for oneself.

Mahavir's teachings extended Ahimsa to the mental and verbal realms, stating that any ill-intention towards living beings constitutes violence. He advocated for abstaining from inflicting punishment, through mind, speech, or body, upon any living being. The article emphasizes that all beings desire to live and fear death, thus the committed ascetics (Nigranthas) completely renounce violence. It further explains that those who have renounced fear and enmity should, recognizing all beings as their own self, never harm them.

Sharma clarifies that Mahavir summarized Ahimsa as "Sanyam" (restraint). He explains that true Ahimsa involves controlling one's hands, feet, speech, and senses, and that it is rooted in self-realization. The author observes that despite humanity's intellectual and intellectual development, the practice of Ahimsa seems to be declining. He attributes this to the gap between knowing about Ahimsa and practicing it, stating that true Ahimsa requires spiritual discipline, transcending material desires and the dualistic concepts of "self" and "other."

The article stresses that achieving true Ahimsa requires inner strength ("ātma-bal"), not just outward appearances. This inner strength is cultivated through practice and a devotion to Ahimsa, leading to fearlessness, which is the lifeblood of non-violence. Fear, it is argued, breeds cowardice, mental weakness, and ultimately, violent tendencies.

Sharma criticizes the modern person's over-reliance on scientific advancements, which makes them skeptical of Ahimsa despite possessing knowledge of its principles. He reiterates that Ahimsa is a practice, not just theoretical knowledge, as affirmed by all ancient sages and spiritual practitioners. The current world, on the brink of destruction due to its materialistic outlook, fails to recognize the profound impact of subtle non-violence. The author believes that humanity's progress lies in understanding and implementing this subtle aspect of Ahimsa.

Finally, the article points to Mahatma Gandhi's partial application of Ahimsa in India's struggle for independence as a testament to its power. It concludes by stating that for the welfare of humanity and all living beings, the only path is the practical application of Ahimsa, which, if adopted, can lead humanity to eternal bliss and lasting happiness.