Videsho Me Dharmik Astha

Here is a comprehensive summary in English of the provided Jain text "Videsho me Dharmik Astha" by Mahendrakumar Jain:

The author, Mahendrakumar Jain, reflecting on his return to India after over twenty-five years abroad, expresses concern over the narrow-mindedness within the Jain community regarding religion. He questions how much Jains, including himself, truly know about their own faith, let alone other religions. He recalls his education in Jain scriptures and texts, which focused on rote learning for exams, without explaining the social, cultural, or universal aspects of Jainism. He notes that Jains were taught to avoid followers of other religions, labeling them as "mleccha" (impure) and violent, but were never encouraged to learn about their scriptures or fundamental principles.

The author criticizes the prevalent practice among Jain scholars and religious leaders of condemning other faiths without having read their sacred texts like the Bhagavad Gita, Quran, Bible, or Zend Avesta. He highlights the core Jain principle of hating sin, not the sinner, and laments that Jains have historically exhibited a tendency to dislike individuals based on their religion, leading to an aversion to even hearing the names of other faiths.

The text then shifts to the author's experiences abroad, starting with his stay in London. He observes that Britain is predominantly Christian, with various denominations similar to the sectarian divisions within Hinduism and Jainism. Upon arriving in London, he was warmly welcomed by his host family, who readily rented him a room and included breakfast. When he mentioned he was Jain, his landlady was unfamiliar with the religion but expressed great interest and promised to research it further at the public library.

The author recounts an invitation from an English priest around 1968-69. He was impressed by the priest's extensive knowledge not only of Jainism but also of other religions. Unlike the perceived goal of some religious figures in India to convert others, this priest's approach was about fostering understanding and inviting people of diverse faiths to his home and church events. The priest's church held annual garden parties that welcomed people from different countries and religions, and he treated everyone with courtesy and empathy. The author notes that even organizations like the British Council function with a similar purpose of fostering acquaintance, curiosity, and knowledge growth.

Throughout his travels in England, Ireland, and Africa, the author never experienced discrimination based on his religion. He found supportive neighbors and acquaintances, and was frequently invited to their gatherings. When his vegetarianism was known, people made efforts to ensure his food was strictly vegetarian. While initially assumed to be a dietary practice due to his Jainism, he clarified that it stemmed from tradition and later became a conscious choice based on reasoned belief. He encountered many Christians in Europe who were even more devout vegetarians than he was, abstaining from dairy products as well.

The author contrasts the perceived decline of religious faith in India with a growing religious adherence in England. While India sees new temples and religious festivals, in England, there is a strong emphasis on the maintenance and upkeep of existing churches, even without the construction of new ones.

He describes his visits to churches in Eastern and Western Europe, noting the profound sense of peace experienced within them. He observes that, similar to India, people in Europe may frequent specific churches based on personal preference. However, he highlights the structured nature of Christian services, typically held on Sunday mornings, where members gather for collective prayer and sermons. These services, known as "services," are about 90 minutes long, with the priest having pre-determined readings and prayers. Bibles and prayer books are readily available, and attendees often bring their own. The services are characterized by order and decorum, with attendees remaining seated and no disruption or conversation occurring.

The author explains that donations received during "services" are sufficient to cover church expenses, the clergy's livelihood, and also fund religious propagation and literature creation. He emphasizes the significant market for religious books in Europe, with print runs of 10,000-11,000 copies for most titles, and the Bible having print runs of 100,000 copies or more. He notes that the Bible has historically been the world's best-selling book, with annual editions and accompanying critical analyses being widely published.

A remarkable observation for him was the publication of books on various religions, including Jainism, by Christian authors and publishers. He found that the detailed information he gained about religions from these foreign books was more comprehensive than anything he had learned in his first twenty-five years in India, even within Jain institutions and families. These books provided him with a comparative perspective and ignited a desire to understand the uniqueness of other faiths. His extensive interactions with people of diverse faiths abroad helped him shed his prejudices and narrow outlook. This transformation is evident in his decision to hire a person of another faith first upon joining an office after returning to India.

Finally, he mentions the lively discussions and debates on religious topics that appear in English newspapers and magazines. These articles often spark prolonged discussions and responses, exploring new interpretations or concepts within Christianity and other religions, and are read with interest by the public.