Yuvako Se

Here's a comprehensive summary of the Jain text "Yuvako se" by Sukhlal Sanghavi, translated from Hindi:

Book Title: Yuvako se (To the Youth) Author: Sukhlal Sanghavi Publisher: Z_Dharma_aur_Samaj_001072.pdf Catalog Link: https://jainqq.org/explore/229213/1

Core Message:

The book "Yuvako se" addresses the Jain youth, urging them to embrace a balanced and dynamic approach to their faith and societal responsibilities. It critiques a passive adherence to tradition and advocates for a proactive, thoughtful engagement with Jain principles in the context of modern life. The author emphasizes that true progress lies in integrating ancient wisdom with contemporary needs, fostering a spirit of "Nivruttilakshi Pravrutti" (Detachment-oriented Action), "Nirmoha Karmyog" (Action without attachment), and "Vivekpurn Kriyashilta" (Discerning Activity).

Key Themes and Arguments:

1. The Nature of Change and Revolution:

   • The book begins by asserting that change, or revolution, is an inherent nature of all things. Nature itself brings about change, and human intelligence drives progress through thoughtful transformation.
   • It cautions against extremes: being swept away by passion or stuck in inertia. Both are detrimental.
   • The key to navigating change is to learn from the past, observe the present, and calmly plan for the future.

2. Redefining the "Jain Youth":

   • The traditional definition of a Jain youth (typically 18-40 years old and born into a Jain family) is deemed insufficient.
   • The author argues that the Jain youth of today needs to embody three essential qualities to be truly effective:
     • Nivruttilakshi Pravrutti (Detachment-oriented Action): This involves engaging in worldly activities with a sense of detachment from their fruits.
     • Nirmoha Karmyog (Action without attachment): This refers to performing duties without being overly attached to the outcomes, driven by a sense of selfless service.
     • Vivekpurn Kriyashilta (Discerning Activity): This means acting with wisdom, discernment, and a clear understanding of the situation, avoiding extremes.

3. Critique of Passive Detachment (Nivritti):

   • The Jain tradition is often described as nivritti-pradhan (detachment-oriented). However, the author criticizes a superficial understanding and practice of detachment, particularly among monks.
   • He observes that even monks often seek comfort and avoid hardship, migrating to more prosperous regions during famines and staying in places with more amenities. Their teachings can become hollow platitudes about the impermanence of the body and worldly possessions, without practical guidance on how to live righteously.
   • This passive detachment leads to a lack of enthusiasm for personal, family, and social responsibilities, and a desire to achieve things without effort, passing on the burden to others. The result is a society that receives only the foam and froth of true detachment, not its life-giving essence.
   • True detachment, the author suggests, should be accompanied by the willingness to undertake necessary and essential actions for sustaining life.

4. The Importance of Action and Engagement:

   • The author argues that religion is beautified by adhikar (responsibility and rightful engagement). Religion that cannot uplift monks or householders is ineffective.
   • He points out the hypocrisy of renouncing worldly comforts (like dental care or health) only to seek them immediately when faced with inconvenience.
   • The book criticizes the disconnect between the ascetic ideal and practical life. When the pursuit of detachment leads to societal disharmony or an inability to cope with the consequences of family conflicts, it loses its authenticity.
   • The author strongly criticizes the mentality of some ascetics and their followers who isolate themselves from national issues, claiming they only need to focus on their religion. He argues that a nation's subjugation in economic, industrial, and political spheres directly impacts its citizens, including the Jain community.
   • He highlights the global movement for freedom and urges the Jain community to participate in this struggle, seeing it as a religious duty to break the chains of subjugation.

5. Critique of Extremism within Jainism:

   • The author identifies two extreme, conflicting viewpoints within the Jain community:
     • One side: Believes the monastic institution is obsolete and should be abolished. They consider scriptural injunctions and the upkeep of pilgrimage sites as unnecessary burdens.
     • The other side: Views the monastic institution as the entirety of Jainism and forbids any criticism or reform. They consider every word of scripture to be sacrosanct and reject any need for improvement in the current state of pilgrimage sites.
   • The author appeals to both sides to descend from their extreme positions and adopt a discerning approach. He believes this will lead to a better understanding and a more effective utilization of their energies.

6. The Role of Monks and Scriptures:

   • The author defends the historical and ongoing contributions of the monastic order, questioning the claims of those who deem them useless.
   • He asks whether the Digambara tradition has contributed more to knowledge, literature, art, or ethical propagation than the Shvetambara tradition in recent centuries.
   • He points to the significant work of monks in promoting education (like a Shvetambara monk teaching in Kashi), making scriptures accessible, and preserving ancient texts. He argues that such monumental tasks would be impossible for householders in a short period.
   • He challenges those who dismiss scriptures to first study them and understand their value, noting the high regard given to Jain literature by scholars worldwide, who consider Indian culture incomplete without it.
   • He criticizes the call to destroy Jain scriptures and temples as madness, given their historical and cultural significance.

7. The Importance of Discerning Activity (Vivekpurn Kriyashilta):

   • This is presented as the third crucial quality for the Jain youth.
   • The author asks critical questions to both sides of the extreme factions:
     • To those who dismiss monks: Why is there so much internal conflict, partisanship, and competition among monks to gain the favor of wealthy patrons?
     • To those who blindly follow scriptures: Have they ever independently studied and applied their intellect to understanding the scriptures and their relevance in the current time and context?
     • To those who dedicate themselves to temples: How many temples can they manage, and how can they defend them against attacks? Are they forgetting essential duties in their singular focus?
   • The author urges for introspection and a movement towards discernment to avoid difficulties.

8. Practical Guidance for Youth Councils (Parishads):

   • The author recognizes the limitations of youth councils, which primarily engage in intellectual discourse but often lack the practical resources (stable willpower, manpower, and financial support) to implement their ideas.
   • He notes the absence of support from monks and the busy nature of the merchant class, which limits their active participation.
   • Specific Recommendations:
     • Curated Reading Lists: Form committees to create lists of essential religious, social, and national literature so that Jain youth can access diverse perspectives and develop their own understanding.
     • Promoting Youth Organizations: Facilitate correspondence between individuals and centers to help organize local Jain youth groups, which can then form the basis for broader organizational thought.
     • Educational Support: Encourage city-based organizations to provide support for students facing academic difficulties, offering guidance and assistance.
     • Career Guidance: Establish systems to guide young people, including those who have dropped out of studies, in finding employment or business opportunities, providing necessary advice and support.
     • Promoting Cleanliness at Pilgrimage Sites: Urge youth groups at pilgrimage sites like Abu and Palitana to take initiative in maintaining cleanliness, thereby fostering public appreciation.
     • Developing Infrastructure at Pilgrimage Sites: Advocate for better libraries and reading rooms at pilgrimage destinations, which can be beneficial for visitors and locals alike.
     • Supporting Educational Institutions: Encourage collaboration with nearby cities to strengthen educational institutions, making them more attractive to scholars.
     • Promoting Social Inclusivity: Advocate for youth who are open to reforms, reject caste distinctions, treat marginalized communities with humanity, support widow remarriage, and support timely reforms in religious institutions.

9. Conclusion:

   • The author concludes by stating his intention to present a modest test for the youth to gauge their capabilities.
   • He reiterates that the current challenge is to overcome the inherited tendency towards one-sided perspectives and to foster a balance between thoughtful consideration and necessary action.

In essence, "Yuvako se" is a call to the Jain youth to be active, discerning, and responsible custodians of their heritage. It urges them to move beyond passive adherence, engage critically with tradition, and contribute meaningfully to both their community and the wider world, embodying a spirit of practical spirituality and ethical action.