Yuvakone

Here's a comprehensive summary of the provided Jain text, "Yuvakone" by Sukhlal Sanghavi, focusing on its core message and advice for young Jains:

The text, "Yuvakone" (To the Youth), by Sukhlal Sanghavi, delivered as a speech at the Jain Youth Conference in Ahmedabad, emphasizes the importance of thoughtful action and balanced perspectives for young Jains in the modern era. The author begins by asserting that change (kranti) is an inevitable aspect of all existence, driven by nature and intelligently utilized by humans for progress and survival. He cautions against both being swept away by unthinking change and becoming rigid and stagnant, advocating for a middle path of careful consideration based on past experiences and present realities.

Sanghavi identifies three crucial qualities for Jain youth:

1. Retirement-oriented Activity (Nivruttilakshi Pravrutti):

   • He notes that Jain society is traditionally seen as retirement-oriented, stemming from Lord Mahavir's ideal of renunciation.
   • However, he argues that this extreme form of retirement is only truly achievable by rare individuals. When adopted by a group or society, it often becomes diluted and less practical.
   • He observes that even monastic orders, while emphasizing renunciation, have historically sought comforts and favorable conditions, moving towards areas with more provisions. This is not necessarily a flaw but a reality of collective life.
   • Sanghavi criticizes the tendency to preach absolute renunciation of worldly possessions (like homes, food, clothing) without considering the practicalities of collective living. This can lead to a perfunctory and unenthusiastic engagement in familial and social duties, hindering the attainment of health, strength, prosperity, knowledge, and fame.
   • He argues that Dharma (righteousness) should be supported by authority (adhikar). When renunciation leads to neglecting basic needs like health or family responsibilities, or when it is inconsistently applied (e.g., tolerating unethical marriages by those who preach strict renunciation), it loses its true meaning.
   • Sanghavi highlights the disconnect when some Jain scholars advocate for internal Jain matters while disregarding national issues like independence. He points out that economic, industrial, or political subjugation affects everyone, including the religious community.
   • He concludes this section by stating that Jain youth should wisely structure their lives with retirement-oriented activity, blending the protection of ancient heritage with elements suitable for new circumstances. True renunciation involves taking responsibility for one's sustenance, not enjoying the fruits of others' labor. Conversely, if engaged in activity, the focus should be on making its benefits collective, thereby mitigating personal desires and achieving a degree of renunciation.

2. Detachment-driven Action (Nirmoha Karmyog):

   • This point is presented as a continuation of the first. Sanghavi acknowledges the historical debates about ritualistic actions for worldly or heavenly gains, which were seen by some as driven by desire and not true religion.
   • He cites thinkers like those in the Gita tradition who recognized that life, whether individual or collective, is impossible without activity (karma). They also identified desire (trushna) as the root of suffering.
   • Therefore, they preached detached action (anasakta karmyog).
   • While Jain tradition aims for detachment (nirmohatva), Sanghavi believes that as a society, it's impossible to remain inactive. He asserts that Jain thinkers should embrace detached action as the path.
   • He encourages learning from other traditions if they offer valuable insights, emphasizing that the concept of detached action has roots within Jain scriptures as well.

3. Discriminating Activity (Viveki Kriyashilta):

   • Sanghavi addresses the polarization within the Jain community regarding reform.
   • One extreme group believes that the monastic institution (sadhu-samstha) is outdated, along with ancient scriptures and practices, advocating for their discard.
   • The opposing extreme believes the monastic institution is the entirety of Jain tradition and should be preserved without any change, accepting all scriptures literally and maintaining current temple practices.
   • Sanghavi believes both extremes lack practical wisdom. He advocates for discriminating activity, where "Vivek" means discretion and "Yuvak" means active.
   • He then provides strong arguments for the continued relevance and contributions of the monastic order. He questions the perceived lack of contribution of Digambara Jains compared to Shvetambara Jains in areas like education and literature, and points to the Digambara efforts to revive the monastic institution. He highlights the significant role of monks in promoting vidya (knowledge) and literature, arguing that their efforts in publishing and preserving Jain texts are unparalleled by lay individuals.
   • He challenges those who dismiss scriptures as outdated to have actually read and understood them, questioning their knowledge base and the contribution they can offer to the world. He emphasizes the global appreciation for Jain literature and the efforts to collect it.
   • He also defends pilgrimage sites (tirtha) and temples, highlighting their architectural, sculptural, and aesthetic history, which lay individuals often fail to appreciate.
   • Turning to the conservative faction, he questions the internal conflicts, rivalries, and political maneuvering within the monastic community, asking if they truly embody their ideals. He also asks those who blindly advocate for scriptures whether they have critically analyzed their usefulness in the present context. He questions the financial capacity and preparedness of those who advocate for unthinking preservation of temples to defend them against attacks.
   • Sanghavi's core argument here is to bring both sides to a point of discernment. He believes that by recognizing their respective limitations and acting with wisdom, they can avoid conflict.

Practical Suggestions for Jain Youth:

Finally, Sanghavi moves to practical actions for Jain youth, acknowledging the limitations of youth organizations. He proposes:

• Creating a Reading List: For youth lacking access to religious, social, and national literature, a committee should compile a list of essential books to promote self-education and organized thought.
• Educational Support: Youth organizations in educational centers should arrange for students from local areas or villages who seek educational facilities.
• Career Guidance: Support should be offered to young individuals seeking employment or business opportunities, providing guidance and initial accommodation.
• Focus on Pilgrimage Sites: Youth at significant pilgrimage sites should take responsibility for cleanliness, enhancing the experience for visitors. He uses Mount Abu as an example, suggesting improvements in cleanliness, gardens, and water bodies around the temples.
• Library Facilities: Reading and library facilities should be established at all prominent pilgrimage sites.
• Supporting Educational Institutions: Educated youth should support existing educational institutions at pilgrimage sites like Palitana.
• Revitalizing Religious Schools: Youth can contribute to the revival of dormant religious schools.

Sanghavi concludes by explaining his approach of presenting relatively simple, yet useful, tasks for youth to undertake and gauge their capabilities. He believes that Jainism often provides a singular perspective, which can hinder balanced thinking and necessary action. His aim is to guide youth toward a multi-faceted approach to address the pressing issues faced by the community. He expresses hope that by employing this broader perspective, they will find direct paths to solutions.