Dharm Ka Vastavik Swarup

Here's a comprehensive summary of the provided Jain text, "Dharm ka Vastavik Swarup" by Bhuvaneshwarnath Mishr, in English:

The book "Dharm ka Vastavik Swarup" (The True Nature of Dharma) by Dr. Bhuvaneshwarnath Mishr addresses the fundamental questions surrounding religion and its true essence. The author begins by lamenting the prevalent and persistent debates and disagreements among various sects and traditions regarding the core principles of religion. He attributes this to a narrow-mindedness (Kupmandukta - frog in a well mentality) where individuals remain confined within their own limited perspectives, unwilling or unable to consider broader viewpoints. This, he argues, is why so much irreligion and even bloodshed has occurred in the name of religion throughout history, leading modern, progressive individuals to view religion with disdain, equating it to opium and seeing religious adherents as fanatical, disregarding basic civility.

Mishr clarifies that the word "Dharma" has no direct equivalent in English or other languages. He explains its origin from the Sanskrit root "dhṛ," meaning to hold, to sustain, or to nourish. Drawing from the Vaisheshika philosophy, Dharma is defined as that which leads to both worldly prosperity (Abhyudaya) and spiritual liberation or ultimate welfare (Nihshreyas). Maharshi Jaimini broadens this definition to encompass what is indicated by the Vedic injunctions and traditions (Chodanlakshano Dharmaḥ), stating that the Shrutis (Vedas) and Smritis are the lifeblood of Dharma, inspiring individuals to follow its path.

However, acknowledging the existence of numerous Shrutis and Smritis with differing interpretations, Mishr poses the question of how a seeker or practitioner should proceed. He proposes the principle of "Mahajano ye na gataḥ sa panthaḥ," meaning that the path followed by great souls is the safest and most secure. These "great souls" are defined not by worldly status or prestige, but by those who are virtuous, ideal, deeply devoted to Dharma, and have perfected their worldly and spiritual lives, whether they are liberated or aspiring for liberation.

The author then distills the essence of Dharma into a profound teaching, often attributed to the great saints and scholars: "Listen to the essence of Dharma, and having heard it, internalize it. Do not do unto others what you would find disagreeable for yourself. Know that as Dharma which has been followed by the wise, the saints, and the self-realized souls who are free from attachment and aversion, and which has been accepted by the heart." He further summarizes the wisdom of countless texts into a single couplet: "Doing good to others is merit, and causing pain to others is sin." This sentiment is echoed by Tulsidasji: "There is no Dharma greater than doing good to others, and no sin greater than causing suffering to others."

Mishr emphasizes that human actions, thoughts, and deeds are observed by natural elements like the sun, moon, wind, fire, sky, earth, water, as well as the heart, Yama (the god of death), day and night, dawn and dusk, and Dharma itself. Thus, one cannot hide their actions. The true essence of Dharma, he states, has been revealed by sages, saints, and munis through their direct experience and lived conduct.

Citing Manu, Mishr outlines a concise code of conduct for all four Varnas (social classes): Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Shaucha (purity), and Indriya Nigraha (control of the senses). He elaborates that Ahimsa extends beyond merely not harming; it means treating all beings as one's own self. Truthfulness means acting while situated in the Supreme Being, the embodiment of existence-consciousness-bliss. Similarly, Asteya, Shaucha, and Indriya Nigraha carry broader implications. Following these general principles will open the doors to higher realms of understanding, leading to a true realization of Dharma.

The text suggests that the truth of Dharma can be known by approaching the wise and those who have realized the truth with respect and devotion, through prostration, selfless service, and humble inquiry, as advised in the Bhagavad Gita. The Upanishads, inspired by divine power, convey the eternal message to the world: "Hear, O children of immortality! I have known that ancient, supreme Person, brilliant as the sun, beyond all darkness. Knowing Him alone, you will overcome death; there is no other way." This pure knowledge, Mishr asserts, is the soul of Dharma.

The Chandogya Upanishad supports the idea that nothing is as purifying as knowledge, stating that "This [self] is the ultimate reality; it is the self; all this is that; that is truth; that is the self; that art thou, O Shvetaketu." Knowing and recognizing one's own soul and acting in accordance with it – "that which is dear to one's own self" – is the central point of practicing Dharma. The Katha Upanishad highlights the supreme power that governs the universe: the sun shines, the wind blows, and even death is driven by fear of this ultimate being.

When the true nature of Dharma is realized, Mishr concludes, one gains access to the unbroken thread connecting all diverse religions, beliefs, and sects. This realization of the eternal principle amidst the transient ('vinashyatsu avinashyantam') leads to a profound desire for universal welfare, expressed in the prayer: "May all be happy, may all be free from illness, may all behold auspiciousness, may no one suffer any sorrow. May the wicked become virtuous, may the virtuous attain peace. May those who are peaceful be liberated from bondage, and may the liberated free others." This encompasses the well-being of all living beings, from the smallest insects to the largest creatures, wishing them happiness, freedom from suffering, and the eventual liberation of all souls.