Adhunik Yug Aur Dharm

Here is a comprehensive summary of the Jain text "Adhunik Yug aur Dharm" (The Modern Era and Religion) by Dr. Vasishtha Narayn Sinha:

The book "Adhunik Yug aur Dharm" by Dr. Vasishtha Narayn Sinha explores the complex relationship between contemporary societal paradigms and the concept of religion. The author identifies the modern era by several key characteristics: the Age of Science, the Age of Socialism, and the Age of Gandhism. He posits that while science has brought about numerous marvels and illuminated every aspect of life, socialism, championed by Karl Marx in opposition to capitalism, has significantly influenced the current era. Furthermore, Mahatma Gandhi, considered a pivotal figure of modern times, not only led India to independence but also provided guidance to the oppressed and impoverished globally, making his principles influential worldwide.

The core of the discussion then shifts to understanding what religion is and its importance in human life. This understanding is crucial to determine whether religion is entirely separate from these modern movements or if it has a place within them.

The author presents two Western definitions of religion:

1. G. Galloway's definition: Religion is defined as humanity's faith in a power beyond itself, which satisfies emotional needs, provides life stability, and is expressed through worship and service. This definition highlights several key elements:

   • A power beyond oneself.
   • Human faith.
   • Satisfying emotional needs.
   • Gaining stability in life.
   • Expressing this stability through worship and service. The author emphasizes "stability of life" as the most important aspect, achieved by fulfilling emotional needs through faith in a higher power. This power can be God or any other form. Religion, therefore, aims at life stability by fulfilling human emotions through faith in a transcendent power, and it is compatible with or independent of the concept of God.

2. A definition incorporating the views of Kennick, Erich Fromm, and William Blackstone: This definition states that religious belief involves complete commitment to an object of devotion, providing an all-pervasive frame of reference for life's problems. This view stresses:

   • Devotion.
   • The object of devotion.
   • Self-commitment.
   • Life's problems.
   • A pervasive approach. This perspective highlights the resolution of life's problems through unwavering commitment to a chosen object of devotion. However, it also leaves the nature of this object of devotion undefined.

In contrast, the Indian tradition derives the word "Dharma" from the root "Dhr," meaning "to uphold" or "to sustain." Thus, Dharma is defined as that which sustains us, that which our lives are based upon and organized by. Indian tradition recognizes two types of human achievements: worldly (laaukik) and otherworldly (paarlaukik). Worldly achievements include attaining happiness and peace in society, while otherworldly achievements involve attaining heaven or liberation after death. Dharma aids in both, facilitating a well-ordered worldly life and supporting spiritual practices for the afterlife.

Dharma is characterized as faith and belief, with less emphasis on logical debate. Religious individuals accept the words of their guru or scriptures as truth, placing it in the category of "shabda-pramana" (testimony) or "shrut-gyan" (knowledge from listening).

The author stresses that religion changes according to time and place. Just as the customs of people in hot and cold regions differ, so too do their religious practices. For instance, daily bathing and worship are suitable for hot climates but not for cold ones. Similarly, while non-violence is a supreme Dharma, it might be detrimental to forest dwellers who need to hunt for survival. The ancient Indian Varna-ashrama system, with its strict rules, is no longer viable in modern society. Changes and exceptions over time led to the emergence of different sects within religions like Jainism (Digambara and Shvetambara), Buddhism (Hinayana and Mahayana), Christianity (Catholic and Protestant), and Islam (Shia and Sunni). Without such temporal adaptations, religion would fail to sustain us, and we would be unable to sustain it.

The values of Dharma are identified as Truth (Satya), Goodness (Shiva), and Beauty (Sundara). These are considered paramount and mutually reinforcing values. Where these values exist, Dharma exists, and its strength is dependent on them.

The book then delves into the interaction between Science and Religion. Scientific advancements, such as space exploration and attempts to control birth and death, can challenge religious beliefs. The development of artificial intelligence and the attempt to understand consciousness scientifically can make the concept of God seem less significant. While the author acknowledges that science has made God appear "obsolete," he cautions that scientific achievements, while impressive, also contain the potential for human destruction, as seen in nuclear power. Science can develop human intellect but can also amplify inherent animalistic tendencies in humans, leading to a desire for self-advancement at the cost of others' destruction, manifesting in warfare. The author argues that only Dharma can elevate humans from their animalistic nature, providing an inner core that science cannot. While science can be a tool, its misuse can be prevented only by the generosity of Dharma. Therefore, science and religion can be complementary and beneficial to each other. He concludes that embracing both science and Dharma is more beneficial for modern humanity.

The discussion moves to Socialism and Religion. The author notes that some socialists advocate for violence to achieve their goals, while others prefer non-violent methods. He references Karl Marx's view of religion as "poison," detrimental to society. However, the author contends that this view might be directed towards religious rigidities that hinder societal progress rather than Dharma itself. He emphasizes that the Indian tradition views society as a unified body, with its various components (like the Varnas) being complementary, not destructive, to each other. Indian socialists like Acharya Narendra Dev, Dr. Ram Manohar Lohia, and Jayaprakash Narayan are proponents of non-violent socialism, and where there is non-violence, there is Dharma, as evidenced by the saying "Ahimsa Paramodharmaḥ" (Non-violence is the highest Dharma). Pandit Deendayal Upadhyaya is quoted, suggesting that the combined pursuit of a religious state, democracy, social equality, and economic decentralization can offer a life philosophy for navigating modern challenges.

Finally, the book examines Gandhism and Religion. Mahatma Gandhi, a follower of Truth and non-violence, considered Truth as God. He was influenced by Jain saints like Shrimad Rajchandra and Western thinkers like Thoreau, Ruskin, and Tolstoy. Dharma was fundamental to his thought process, though he used it in a broad, inclusive sense, referring to the underlying essence of all religions that leads to the realization of the Creator. His belief in religious tolerance and secularism meant that he respected all religions, believing that a deep understanding of one's own faith would foster respect for others. He saw himself as a staunch Hindu, and therefore also a Christian, Muslim, Jain, and Buddhist. The author clarifies that Gandhi's secularism was not a rejection of religion but a recognition of its universal and unifying essence. Gandhi was a deeply religious person who gave a true and meaningful form to religion in his philosophy.

In conclusion, the author asserts that the modern era cannot prosper by separating itself from religion. Whether it embraces science, socialism, or Gandhism, Dharma will remain an integral part of it, as it is a faith, a system, and the foundation of life. Whatever provides order to our lives and upon which our lives are based is our Dharma. However, Dharma must adapt to the times. Attempting to implement ancient Dharma without modification in the modern era would be difficult. The Jain principle of Anekantavada (non-absolutism) is presented as a guiding principle in this regard. The text ends with a quote from the Acharanga Sutra, highlighting the negative consequences of violence in any form for spiritual seekers.