Dharm Ane Panth 02 - Book Summary

Here is a comprehensive summary of the Jain text "Dharm ane Panth 02" by Sukhlal Sanghavi and Bechardas Doshi, based on the provided pages:

The text "Dharm ane Panth 02" (Religion and Sects) emphasizes the vastness and inclusive nature of true religion (Dharma) and contrasts it with the divisive and often trivial disputes that arise within religious sects (Panth).

The Essence of True Religion (Dharma):

Universal Fulfillment: The text begins by quoting Sri Haribhadrasuri from "Dharmabindu," stating that wealth fulfills the desire for wealth, worldly desires fulfill the desires of the desirous, but religion alone, through tradition, leads to liberation (Moksha). Dharma is presented as a broad and expansive tool for the complete blossoming of the soul.
Beyond Minor Differences: The author laments that the expansive nature of Dharma is often forgotten. Instead, due to possessiveness or stubbornness, people create divisions over small and insignificant matters, leading to the formation of sects. These sects then become limited, with one sect making accusations against another, resulting in quarrels and animosity.
Focus on Core Principles: The text highlights that the real essence of Dharma lies in penitence for sins, seeking and offering forgiveness for transgressions, and practicing virtues. The timing of certain rituals, like Sāṁvatsarik Pratīkkramaṇ, is considered a minor detail if the underlying principles of repentance and forgiveness are upheld. When minor matters are given undue importance, the spirit of Dharma diminishes.

Disputes Between Jain Sects (Śvetāmbara and Digambara):

Overwhelming Similarities: The text points out that the Śvetāmbara and Digambara traditions within Jainism share approximately 95% of their beliefs. Both revere Lord Mahavir, accept the Navatattva (nine fundamental principles), Panchamahavrata (five great vows), the immortality of the soul, karma, rebirth, and the means to liberation through knowledge, perception, and conduct.
Focus on Trivial Differences: The author questions why, given these significant commonalities, the focus shifts to minor points of contention. This happens when individuals desire to highlight the uniqueness of their lineage or sect, bringing forward trivial differences.
Examples of Disagreements: The text cites common points of dispute:
- Śvetāmbara view: Digambara scriptures were written later, they do not permit female initiation, and women cannot attain Moksha.
- Digambara view: Śvetāmbara scriptures were written later, and their monks violate Lord Mahavir's original command of going naked by wearing white clothes, making their renunciation less pure.
The Insignificance of Secondary Issues: The core of the argument is that matters like whether women can attain Moksha, whether they can be initiated, or whether monks should wear clothes are secondary. Emphasizing these minor details leads to the disregard of the other sect.
Underlying Unity: The text reiterates that there is no disagreement on fundamental concepts like women's path to Moksha or freedom from passions as the path to liberation. The four limbs of Dharma – Dana (charity), Shila (virtue), Tapa (austerity), and Bhava (meditation/inner disposition) – are also not points of contention.
The Principle of Samabhava (Equanimity): The author concludes that regardless of whether one is Śvetāmbara, Digambara, Buddhist, or of any other faith, one who possesses equanimity (Samabhava) in their heart will attain Moksha.

The Importance of Syādvāda and Ātmadharma:

Syādvāda (The Doctrine of Manifold Aspects): Jainism is known for Syādvāda or Anekāntavāda (the doctrine of non-absolutism). Those who truly understand Syādvāda can never be dogmatic or intolerant of other viewpoints. They understand others from their perspective and therefore do not engage in conflict. The analogy of sand feeling heavy compared to flour but light compared to lead illustrates that properties are relative and depend on context.
Ātmadharma (The Religion of the Self): Just as differences arise within sects, differences also arise between religions. In such situations, there is a higher principle than all religions: Ātmadharma, the religion of the self. Adherents of Ātmadharma become self-reliant. They read scriptures and listen to the words of great men, but ultimately, they trust their own inner conscience.

The Analogy of Yudhishthira and the Dog:

The Test of Truth and Integrity: The text recounts the story of Yudhishthira, who, under duress and with Lord Krishna's suggestion, spoke a falsehood during the Mahabharata war. This act of speaking a half-truth about Ashwatthama deeply wounded his conscience.
Rejection of Unprincipled Ascent: After the war, while on his journey to heaven, Yudhishthira refused to enter heaven without his loyal dog, who had accompanied him through hardships. Despite Indra's pleas and promises of heavenly bliss, Yudhishthira remained steadfast, declaring that he had learned from his past falsehood that he could not accept anything that his conscience did not approve of.
The True Nature of Dharma: This act of integrity caused the dog to transform into Dharma Raja himself, signifying that Yudhishthira's adherence to his inner moral compass, even at the cost of immediate heavenly rewards, was the true test and ultimate victory.
Levels of Ethical Conduct: The text quotes a verse classifying individuals: the lowest avoids sin out of fear of punishment, the middle out of fear of the afterlife, but the highest acts virtuously out of inherent nature.

Conclusion:

Dharma is Greater than Sects: The ultimate message is that Dharma is greater than sects, and Ātmadharma is greater than Dharma.
Focus on Importance Leads to Harmony: When individuals prioritize the essential aspects of Dharma, minor differences become insignificant, and religion becomes a source of peace, not unrest.

The text, dated 22-8-30, is attributed to Manilal Nabhubhai Doshi.