Dharm Ane Panth

Here's a comprehensive summary of the provided Jain text "Dharm ane Panth" by Sukhlal Sanghavi, focusing on the distinctions between "Dharm" (Religion) and "Panth" (Sect/Path):

The text, "Dharm ane Panth" (Religion and Sect), authored by Sukhlal Sanghavi, delves into the fundamental differences between true religion and the various religious sects or paths that emerge from it. The core argument is that while religion stems from an inner spiritual core, sects often arise from outward observances and societal influences, leading to a divergence from the original spiritual essence.

Key Distinctions Between Dharm (Religion) and Panth (Sect):

• Origin and Focus:

  • Dharm: Is internal (antardarshan), arising from the soul itself. It guides individuals inward, fostering self-reflection and spiritual growth. It is based on virtue (gunajivi) and dependence on the soul's inherent qualities.
  • Panth: Is external (bahirdarshan), originating from the surrounding environment and observable practices. It draws attention outward and tends to keep individuals focused on superficial aspects. It is based on form (rupajivi) and dependence on external appearances, rituals, clothing, symbols, and equipment.

• Unity vs. Division:

  • Dharm: Fosters a sense of unity and non-duality (ekta ane abhed), promoting equality and a feeling of oneness with others. Individuals in Dharm see themselves as part of a larger whole, and the suffering of others affects them.
  • Panth: Creates divisions and differences (bhed ane vishmta), leading to a sense of separation from others. Individuals in a Panth often prioritize their own group's identity and may remain unaffected by the suffering of those outside their sect. The concept of "mine" and "yours" becomes prominent.

• Humility vs. Superiority:

  • Dharm: Naturally cultivates humility (sahaj namrata). Even with great knowledge or wealth, an individual in Dharm sees themselves as small and insignificant, realizing the vastness of true existence (Brahman).
  • Panth: Often breeds a sense of superiority (medai), even without inherent virtues or wealth. Any humility displayed is often artificial, serving to enhance the perception of greatness. Lacking a glimpse of true life, individuals in a Panth fail to experience true humility and instead only display it superficially.

• Perspective and Tolerance:

  • Dharm: Possesses a truth-oriented perspective (drishti satyanni), encouraging patience in understanding all aspects and tolerance for all viewpoints.
  • Panth: Has a false-truth-oriented perspective (drishti satyabhassni), believing its own side to be the sole truth and lacking the inclination or tolerance to understand or accept other perspectives.

• Self-Reflection vs. Other-Criticism:

  • Dharm: Emphasizes seeing one's own faults (doshdarshan) and the virtues of others (guno nu darshan).
  • Panth: Tends to focus on the faults of others and the virtues of its own members, often overlooking or minimizing the flaws within the sect.

• Concept of the Divine:

  • Dharm: Sees the Divine (Prabhu) within and around oneself. This fosters a sense of accountability, fear of wrongdoing, and shame before the Divine.
  • Panth: Locates the Divine in specific external places (Jerusalem, Mecca, Bodh Gaya, Kashi, Shatrunjaya, Ashtapad, Vaikuntha, etc.). This distance allows individuals to feel detached from the Divine when they err, lacking fear or shame.

• Basis of Acceptance:

  • Dharm: Selects individuals based solely on conduct or character (charitra), disregarding external factors like caste, gender, age, appearance, language, or symbols.
  • Panth: Places significant importance on these external factors, often overlooking genuine character if it doesn't conform to the sect's specific external criteria.

• Purity and Impurity:

  • Dharm: Views the entire universe as one (vishva ekaj roke chhe), with no concept of untouchability, except for one's own sins.
  • Panth: Exhibits a tendency towards purification rituals and concepts of impurity (aabhadchhet), perceiving others as impure unless they adhere to their specific path.

• The Nature of Conflict:

  • Dharm: Leads to the shedding of worldly conflicts and disputes.
  • Panth: Often generates disputes in the name of religion, believing that protection of the religion requires conflict.

An Analogy: Water

The text uses an analogy of water to illustrate the difference:

• Dharm (Religion) is like rainwater falling from the sky – pure, universally accessible, without differences in taste or form, and can be accepted and assimilated by anyone.
• Panth (Sect) is likened to water collected in containers, especially those associated with specific communities (like Hindus). This water becomes exclusive, with other waters being deemed impure. The taste and form of one's own community's water are preferred, and adherence to specific rituals prevents touching others.

The Problem of Panths:

The author argues that Panths, while originating from Dharm, often become a burden. Like an overgrowing nail that harasses the flesh and blood it grows from, a Panth detached from its religious core becomes detrimental. The text suggests that when these Panths are "pruned" or "cut back," humanity is benefited.

Re-integrating Dharm into Panths:

The solution lies in re-infusing the spiritual essence of Dharm back into the Panths. If a Panth contains the "life of Dharm," it can exist in manifold forms without conflict, fostering love, humility, and friendship. The ultimate goal is to either bring Dharm into the Panths or to dissolve the Panths themselves if they lack the essence of Dharm. It is better to be a non-sectarian human or even an animal than to be a member of a Panth devoid of Dharm.

The Characteristics of a "Satyagrahi" (Truth-Seeker) Perspective:

The text outlines key traits for a Satyagrahi perspective, which is crucial for infusing Dharm into Panth:

1. Complete Understanding and Faith: Deep knowledge and unwavering belief in one's own principles, enabling clear explanation to others.
2. Absence of Aggression: Explaining one's beliefs without anger or agitation, and candidly admitting flaws alongside virtues.
3. Tolerance and Openness: Patience in explaining one's view and a broadminded willingness to understand others' perspectives.
4. Comparative Analysis and Self-Correction: A desire to examine all sides, compare their strengths and weaknesses, and readily abandon one's own flawed views.
5. Synthesis of Truth: Recognizing that absolute truth is not limited by time, place, or culture, and striving to synthesize truths found in all perspectives.

The Detrimental Impact of Panths on Society:

Panths, lacking true Dharm, are seen as harmful to society and nations. They obstruct unity and bring about divisions. The author concludes that the divisions and egoism found in Panths prevent true societal and national unity. Religious gurus and scholars from different Panths rarely unite, while ordinary people can. The true test of a Panth's leaders is their ability to unite, work together, and resolve conflicts. The imperative is clear: either bring Dharm into the Panth or abolish the Panth altogether.