Dharm Ka Uddesh Kya Hai

Here's a comprehensive summary of the Jain text "धर्म का उद्देश्य क्या है?" (What is the Purpose of Dharma?) by Amarmuni, based on the provided pages:

The book delves into the fundamental question of the purpose of Dharma, exploring its intrinsic connection to life itself and dispelling common misconceptions.

The Inseparable Nature of Life and Dharma: The text begins by addressing the age-old, complex question of whether life and Dharma are separate or if they share a common center. It argues that they are intrinsically linked, just as heat is an inherent quality of fire or sweetness is of sugar. Life is described as being of the nature of consciousness (Chaitanya), and Dharma is its inherent nature (Swabhav). Therefore, separating them is impossible. The light of Dharma shines where the seeker's pure consciousness shines. They have an interdependent relationship.

Dharma is Not a Toy: A significant portion of the text criticizes the modern tendency to treat Dharma as a fleeting amusement, like a child playing with a toy. When Dharma is reduced to specific rituals, external forms, or traditions, it is perceived as something to be engaged with for a short period and then discarded. This leads to a fragmented approach to Dharma, where practices like Samayika, Paushadh, Pratikraman, and Pujapath are performed perfunctorily, without integrating them into daily life. This disconnect weakens the continuous flow of spiritual practice, turning Dharma from a guiding principle of life into a mere plaything for a few hours, incapable of generating joy and meaning.

The Misconceptions about the Fruits of Dharma: The author identifies two main misconceptions regarding the results of religious practice:

1. Dharma for This Life (Hedonistic Approach): Some view Dharma solely as a means to worldly pleasures, wealth, and material happiness. This materialistic perspective limits the understanding of Dharma to the confines of the physical body and earthly achievements, leading to conflict and a loss of its deeper essence.
2. Dharma for the Afterlife (Delayed Gratification): Others believe that the fruits of Dharma are only received in the afterlife. This "pay first, get goods later" mentality implies that good deeds, penance, charity, and virtues like forgiveness, compassion, non-violence, and service will yield rewards only after death.

The Truth: Immediate and Integrated Fruits of Dharma: The text strongly refutes the idea of delayed gratification for Dharma. It asserts that the impact of Dharma should be visible in one's present life as soon as the consciousness awakens to it. Delaying the fruits of Dharma diminishes its vibrancy. The author uses the analogy of a lamp: a lamp lit now provides light now, not hours later. Similarly, the positive effects of truth, non-violence, and good conduct should manifest immediately in life, along with the destruction of falsehood, violence, and misconduct. Indian philosophy, it is argued, believes in "cash religion" (Nagad-Dharma), where purification begins the moment penance is undertaken, and non-violence arises the moment violence is renounced. If Dharma doesn't bring purity, clarity, and light into the present life, relying solely on the future is self-deception. Lord Mahavir emphasized that the light of Dharma should be experienced at every step of life, in all situations – home, market, office, and religious places. There should be no dichotomy between the Dharma practiced in a sacred space and that practiced in the marketplace.

The Source of Dharma: True Dharma, when it dawns within, will inevitably illuminate the external world, making social, familial, and national life vibrant. If there's a difference between inner and outer life, it signifies an absence of true Dharma, a mere imitation.

Fear and Temptation as Motivators: The text criticizes practices driven by fear of hellish punishments or temptation of heavenly pleasures. Such motivations are likened to a child running to its mother out of fear of a dog, not out of love. Similarly, many spiritual seekers approach Dharma and God out of fear of worldly suffering or the torments of hell. This approach, driven by fear (a manifestation of Mohaniya Karma), does not lead to true liberation. Lord Mahavir taught to abandon desires and temptations related to both this world and the next. The true path is one of equanimity between joy and sorrow, life and death. Both fear and desire (for heavenly pleasures) are obstacles rooted in attachment and delusion.

The True Seeker is Self-Sufficient: The book emphasizes that those who strive for heavenly abodes or chase after deities are misguided. Deities, in fact, bow down to the one whose mind is absorbed in Dharma and their own true self. Spiritual practice leads to the awakening of one's inner divine potential, attracting even celestial beings. Figures like Harikesh Muni, who rose from humble beginnings through intense spiritual practice, demonstrate this. The true seeker, like Kabir, finds God within when their mind becomes pure. They become their own master, self-reliant, and no longer dependent on external sources.

The Story of Anath Muni and King Shrenik: This narrative highlights the concept of "being your own master." Anath Muni, a wealthy individual, renounced his worldly possessions for spiritual practice. King Shrenik, impressed by his renunciation, offered to be his "master" (Nath). Anath Muni's profound reply was that Shrenik himself was "masterless" (Anath) as he was a slave to his senses, desires, and worldly possessions. He argued that even emperors and deities are slaves to their passions and therefore cannot be masters to others. True mastery comes from controlling one's inner self and breaking free from the slavery of vices. This dialogue emphasizes that the true master resides within.

Dharma and Meditation: The text identifies Meditation (Dhyana) as the core of spiritual practice, particularly the Vitaraga (non-attached) path. Meditation is described as the means to uncover the soul's infinite divinity, buried by ancient karmas, and to reach the pure spiritual state. It focuses scattered mental energies, unlocks inner potential, purifies negative tendencies, and transforms consciousness from impure to pure. Like light dispelling darkness, meditation eradicates distortions. It leads to a state of profound peace, free from stress, pain, conflict, and mental agitation.

The Meaning of Meditation: Meditation is defined as introspection, a detached observation of one's state without attachment or aversion to pleasant or unpleasant experiences. It is about pure observation, the entry of consciousness from the outside to the inside, and merging within. This process involves physical stillness (Kayotsarg), vocal stillness (Maun), and mental stillness (Dhyana). The text clarifies that meditation is austerity (Tapa), an inner austerity of the mind and emotions, distinct from external austerities focused on the body.

Dharma, Philosophy, and Spirituality (Adhyatma): The text distinguishes between Dharma, Philosophy (Darshan), and Spirituality (Adhyatma):

• Dharma: Primarily related to conduct (Achara). It historically encompassed both inner and outer conduct. However, it has largely devolved into external rituals and traditions of various sects, losing its broader, inner meaning.
• Philosophy (Darshan): Deals with the investigation and analysis of fundamental principles and truths about existence. It seeks to solve the riddles of the soul and the universe, acting as a divine eye to discern truth. Philosophy is essential for Dharma; without it, Dharma is blind.
• Spirituality (Adhyatma): Originally an inner aspect of Dharma, it is the holistic purification of life. It seeks the root of human experience, refining and polishing it. Adhyatma awakens the dormant divinity within, dispels ignorance, and guides one to their pure self, free from attachments and aversions. It is not blind faith in doctrines but an internal experiment leading to true, lasting joy and liberation from the bonds of duality.

Conclusion: The book concludes by emphasizing that Dharma's source should constantly flow through every aspect of life, creating an atmosphere of joy and exuberance. True liberation is found within, by penetrating the inner layers of the self. Adhyatma, as the pursuit of the inner self and pure consciousness, is presented as the ultimate goal, a universal path open to all, leading to lasting truth and inner power.