Dharm Ane Rashtratva

Here's a comprehensive summary of the Jain text "Dharm ane Rashtratva" (Religion and Nationhood) by Sukhlal Sanghavi and Bechardas Doshi, based on the provided pages:

The text argues that the ultimate aim of human activity, since time immemorial, has been the pursuit of happiness. However, happiness often remains elusive, like a mirage. The author posits that true, eternal happiness is found within oneself, in the soul. The path to this self-discovery and realization of the soul's true nature is defined as religion.

However, the text criticizes a historical tendency within religious discourse to overemphasize the subtle and transcendental aspects of the soul, neglecting its embodied existence and its crucial connection with the world. This led to an erroneous ideal of renunciation, where detachment from family and society was seen as the sole path to liberation, akin to the story of Jadabharata. This resulted in a misconstrued notion of asceticism, where attempts were made to escape society through mere external renunciation. Religion became confined to temples, mosques, and churches, creating a dichotomy between religious and worldly life, and a perceived divorce between religion and daily living. This also led to disputes over various philosophical doctrines and the fragmentation of religion into sectarian pockets.

To address this, the text references Lord Buddha, who is said to have abandoned discussions on the soul's origin and essence, focusing instead on practical duty. An anecdote illustrates this: a patient shot by an arrow seeks detailed information about the arrow's origin and trajectory before its removal. Buddha likens this to a foolish patient, stating that the pursuit of such metaphysical queries distracts from the immediate task of removing the arrow (i.e., performing one's duties). By diligently fulfilling one's responsibilities, true knowledge will eventually be attained.

The text emphasizes that as long as one is embodied, a connection with society is unavoidable. Even an ascetic relies on others for sustenance. Therefore, the true renunciation is not of society itself but of one's duty towards it. To receive sustenance and protection from society without acknowledging the reciprocal debt is likened to a debtor who fails to recognize their creditor. Thus, societal abandonment is impossible and, from a religious perspective, misguided.

Society, in its broadest sense, encompasses family, community, nation, and all living beings. The current focus of the text is on our religious duty towards the nation, a significant component of society.

The text draws parallels between familial and national duties. Just as past karmic connections determine birth into a particular family, so too can karmic ties lead to birth in a specific land. This birth bestows a duty towards one's homeland and its people, who provide sustenance and nurture through their culture.

This national duty is not contradictory to universal, spiritual, or theistic religions; rather, it is harmonious with them. Just as devotion to one's spouse does not entail hatred for others, or devotion to a chosen deity does not necessitate scorn for other deities, true national devotion does not imply animosity towards other nations. The true family duty is to govern and nurture one's family justly, leading to their purity of character. Similarly, the true national duty is to achieve self-rule (Swarajya) for the nation's sustenance, nurturing, and character purification. This is not about unjustly seizing power from other nations. While efforts to liberate one's nation from foreign rule may cause some perceived harm to the ruling foreign power, this harm is not blameworthy from our perspective if the path to liberation is righteous.

The text then highlights that the path to national liberation chosen by India is non-violence (Ahimsa). This involves achieving self-rule through peaceful yet potent Satyagraha, without wishing ill or even slightly harming any individual of the ruling power, mentally or physically. This form of inter-people conflict, waged through non-violence, is unique in world history and is led by a saintly figure of India, considered the greatest in the world. While even just, violent warfare is sometimes termed "Dharma Yuddha" (righteous war), this non-violent struggle is even more righteous, making it a true Dharma Yuddha where both the means and the end are righteous. The victory in such a pure Dharma Yuddha is also a victory for Jainism, as non-violence is their core principle. Those who understand their true non-violent dharma and the essence of this righteous war can uplift their nation and bring victory to their religion.

Another significant aspect of contemporary national duty discussed is the promotion of Khadi. This is equated with serving the poor. India is described as the poorest country on Earth. Service to the nation is service to the poor, and Khadi is presented as a practical means to achieve this. When people are starving, even a small increase in their daily earnings is a great boon. Instead of mere charity (which has become detrimental), the introduction of the spinning wheel by Gandhiji is seen as a powerful tool to alleviate poverty. The widespread use of the spinning wheel would provide employment and income to spinners and weavers, retain national wealth (60 crore rupees in foreign exchange), and fulfill the Jain principle of compassion for the poor.

The text concludes by asserting that those seeking spiritual liberation (Shreyarthi) cannot afford to ignore their national duties. To purify the mind and elevate one's character spiritually, one must engage in non-violent struggle against societal injustices. Furthermore, the subjugation of a nation under foreign rule is a grave injustice, and resisting it, even at the cost of one's life, contributes significantly to spiritual progress. True religious and spiritual life cannot flourish under the yoke of slavery, both internal and external. Therefore, the spiritual seeker is compelled to participate in the national struggle.

The author laments that those most capable of leading this struggle, the monks and nuns, often distance themselves from it. They should recognize that the ultimate spiritual seeker is the leader of this movement, and those who have deeply internalized principles like truth, non-violence, celibacy, and non-possession are their true comrades. Even those living a partially ascetic life are fit to be soldiers. The text critiques those who are easily swayed by desires (tea, tobacco), cannot endure hardship, are quick to anger, lack control over their speech, are burdened by family responsibilities, or are attached to possessions, stating that such individuals would bring shame to themselves and the nation if they were to become soldiers. Conversely, monks and nuns, who embody truthfulness, celibacy, non-possession, forgiveness, and forbearance, and strive to live by the Mahavratas (great vows), are better equipped to lead the struggle beautifully and achieve success, regardless of their scholarship, oratory skills, education, gender, or age. The true weapon in this fight is character more than intellect; it is sainthood battling unrighteousness.

The text concludes with an appeal to monks and nuns to understand the essence of life and heed the nation's call, suggesting that their participation would bring about a remarkable change and hasten self-rule. It acknowledges the shift in power dynamics, where the public now guides governments, labor guides capital, and youth guides elders. Therefore, it is not surprising if the Jain community also influences its religious leaders and ascetics.

Finally, on the occasion of the holy Paryushan festival, the author offers a prayer that all those gathered, by fulfilling their national duties, may bring about the liberation of their fatherland.