Dharm Ka Marm Jain Drushti

This document, "Dharm ka Marm Jain Drushti" (The Essence of Religion from a Jain Perspective) by Sagarmal Jain, delves into the true meaning of religion, contrasting it with sectarianism and highlighting the core principles of Jainism.

Key Themes and Arguments:

• Religion vs. Sectarianism: The text begins by defining "religion" (from the English "religion") as something that connects, while "sect" or "school" implies division. True religion aims to unite by recognizing the underlying essence common to all. Sectarianism, conversely, creates division by imposing its own color or perspective, deeming anything different as wrong. One can be religious and belong to a sect, but being confined to a sect without the religious essence leads to societal problems.

• Inner Nature of Religion: Religion is presented as an inner, inherent nature, while sect relates to external customs and rituals. Religion is the radius connecting the individual to the universal center, allowing for multiple paths that converge. Sects, when they deviate from the core religious principles, begin to "cut" or oppose each other, leading to conflict. When sects coexist with mutual respect and tolerance, they are essentially acting as true religions.

• The Essence of Religion: The core of all religions, the text argues, is fundamentally the same: teaching individuals to live a life of peace and happiness. The practical aspects and fundamental teachings of religions like Judaism (Ten Commandments), Christianity (Sermon on the Mount), Buddhism (Panchasheel), Jainism (Panchamahavratas), and Yoga (Panchayama) are presented as strikingly similar.

• The Problem of Externalism and Ritualism: The author laments that modern society has lost sight of religion's core essence, focusing instead on external rituals and ceremonies. This has led to religious intolerance and conflict. The true essence, the "soul" of religion, lies in internal virtues and principles, not in the "body" of rituals.

• Materialism vs. Spirituality: The text critically examines the modern materialistic worldview, which prioritizes physical comforts and material pursuits. This materialistic approach, it argues, fails to address the root causes of human suffering, which stem from desires, attachments, and ego. Materialism treats humans as mere "developed social animals" focused on satisfying their urges, whereas Jainism (and spirituality in general) views humans as beings with the capacity for self-control and rationality, capable of overcoming desires.

• The Source of Suffering: According to Jain teachings, suffering arises from kama (desire) and mamata (attachment or possessiveness). The materialistic worldview offers no solution to this, only suppressing symptoms rather than curing the disease. The true path to liberation from suffering lies in detachment from external objects and the pursuit of self-realization (inner achievement).

• The Importance of Inner Purity and Renunciation: The text emphasizes that physical and material values are not inherently bad; they can be tools (sadhana) for spiritual growth. However, they should not be seen as the ultimate goals. The true path involves renouncing attachment to them and striving for self-realization ( वीतराग दशा - state of being free from passions).

• Defining True Religion: The author reiterates the Jain definition of religion as vastu swa-bhavo (the natural essence of a thing) and kshamadi bhavo dashavidho dharmah (forgiveness and ten other virtues are forms of religion). The true religion is one's own nature, not imposed external beliefs or practices. Atmanah pratikulani parebhyo ma samacharet (Do not do unto others what you would not have them do unto you) is presented as a core principle of religious conduct.

• The Role of Consciousness and Equanimity: The essence of consciousness (chetana) is identified as equanimity (samata or samitva). This state of equanimity, free from agitation and attachment, is the true nature of the soul and therefore the true religion. The author highlights that true religious practice involves letting go of vices (adharma) rather than striving for something external, much like a cloud dissipating to reveal the sun.

• The Human Difference: Self-Awareness, Reason, and Restraint: The text identifies three key qualities that distinguish humans from animals: self-awareness (आत्मचेतनता), rationality (विवेकशीलता), and self-restraint (संयम).

  • Self-awareness: The ability to be aware of one's own thoughts, feelings, and actions, to be a witness to oneself. This is equated with "apramada" (non-negligence) in Jain scriptures, and is considered the path to divine realization.
  • Rationality: The capacity to consider the consequences of one's actions before undertaking them, to discern between good and bad. This is the foundation for ethical conduct and preventing wrongdoing.
  • Self-restraint: The ability to control one's impulses and desires, which animals lack. This control is crucial for managing natural urges and living a life guided by reason rather than blind instinct.

• Social Religion: Beyond individual spiritual essence, the text also addresses the social dimension of religion. Humans, as social beings, have a responsibility towards others. This social dharma is rooted in compassion, mutual support, and the recognition that all living beings desire happiness and wish to avoid suffering. The principle of ahimsa (non-violence) is central to this, encompassing not just abstaining from causing harm but actively working for the welfare of all beings.

• The True Test of Religion: The ultimate measure of religiosity is not external rituals or adherence to specific dogmas, but the state of one's mind and consciousness. A mind that remains peaceful and undisturbed amidst life's ups and downs, free from desire, attachment, and agitation, is considered truly religious. The author concludes that this equanimity, this inner peace, is the essence of religion.