Dharm Pravaho Ane Anushangik Samasyao

Here's a comprehensive summary in English of the provided Jain text, "Dharm Pravaho ane Anushangik Samasyao" by Sukhlal Sanghavi, based on the given PDF pages:

This extensive review discusses the book "The Meeting of Religions" (Dharmon ka Milan) by Sarvepalli Radhakrishnan, focusing on its key aspects and the author's approach to understanding religion. The review highlights three main features of Radhakrishnan's work: his engaging and direct style of discussion without unnecessary length, his enrichment of arguments through citations and relevant quotes from numerous scholars, and his profound scholarship and empathy.

The text then contrasts Radhakrishnan's approach with that of other prominent Indian thinkers like Sri Aurobindo, Rabindranath Tagore, Mahatma Gandhi, and Dr. Bhagwan Das. Each is presented as having a unique style and contribution: Aurobindo delves into the esoteric through Tantric practices, Tagore uses his poetic genius to present religious truths in a captivating manner, Gandhi's teachings are universally accessible and practical, and Bhagwan Das's work is a rich compilation of philosophical insights. Radhakrishnan's approach is likened to a skilled florist creating a beautiful garland from various flowers, appealing to all observers with its diverse colors and scents.

The core of the review defines religion as a yearning for truth and reasoned equanimity, guiding life's conduct. It distinguishes between "paramarthik dharma" (ultimate, spiritual religion) and "vyavaharik dharma" (practical, ritualistic religion). Practical aspects are considered valid only to the extent they are connected to the ultimate spiritual truth, which is the invisible, fundamental aspect of life experienced through direct realization. Without this connection, even ancient and widely followed religions can be mere imitations.

The text uses the metaphor of a river of dharma flowing through human life, with spiritual insights emerging from individuals and influencing society. This flow is not confined to one nation or race but is like fruits on different branches of a tree for humanity. However, the power and prestige of religion can also lead to dangers arising from ignorance and desires.

A significant portion of the review addresses the problems and decay within religious traditions. It criticizes the tendency of various sects and their custodians to emphasize their own superiority and point out the flaws of others. This often involves mixing religion with certain elements like the perceived inherent purity of one's own faith, attributing good aspects of other religions to one's own, and equating antiquity with purity and prestige. These "corrupting elements" disturb religious life, leading to each sect striving for its own eternal purity while ignoring the higher truths in others.

To counter this decay, the review strongly advocates for providing religious education from a historical and comparative perspective. This approach, it argues, can make religious learning comprehensive and universal, rather than confined to a single path. It allows individuals to recognize the good in other traditions and the flaws in their own, dispelling the illusion that antiquity equates to greatness and purity.

The ideal platform for such comprehensive and neutral historical and comparative religious education is identified as public colleges and universities, rather than sect-specific religious institutions. While such institutions exist, they often attract only students and faculty of the same sect, leading to one-sided religious education. The review emphasizes that in the current era of global connectivity, a one-sided understanding of religion is unsustainable. Modern colleges and universities are seen as replacing traditional centers of religious learning, laying the groundwork for historical and comparative religious education.

The review then highlights Radhakrishnan's deep knowledge of Aryan Dharma and its principles, coupled with his broad reading, synthesis abilities, and mastery of language, as crucial to his successful examination of various world religions.

Specific examples from the book are provided to illustrate Radhakrishnan's insights. His discussion on "Retirement vs. Activity" is cited as a vivid depiction of the differences between Eastern and Western religions. His explanation of liberation (moksha) as the gradual development of inherent divinity, where divine grace and self-effort are two sides of the same coin, is praised for resolving a deep religious riddle. His critique of the Christian concept of atonement, where one person suffers for another's sins, is also lauded for its detailed analysis and refutation.

The review also commends Radhakrishnan's handling of the conflict between image worship and other forms of devotion. He argues that various symbols, whether material or mental, are ultimately aids to remembering the divine, and that rejecting one in favor of another is unnecessary. His reconciliation of psychological principles with philosophy in this context is seen as capable of dissolving age-old opposition to idol worship.

Furthermore, Radhakrishnan's "empathy" is presented as superior to tolerance, compassion, and generosity. While critiquing Islam, he urges Hindus to adopt its principles of God's fatherhood and human brotherhood. Similarly, while criticizing Christian notions, he advocates for adopting its elements of service and organization. His strong stance on urging Hindus to abandon crude practices is seen as a testament to his balanced intellect. His aesthetic sense is evident in his observations about how certain interpretations of non-violence might encourage animal cruelty and the need to abolish oppressive practices that crush the human spirit.

The review then delves into Radhakrishnan's thoughts on "Religion and Patriotism," arguing that religious organizations should not succumb to false nationalism. He criticizes Christianity for losing its spiritual essence by prioritizing national loyalty over Jesus's teachings, a tendency he sees replicated in Pakistani Islam and Hindu Mahasabha. He also notes the surrender of Buddhism to state power in Japan. This, he explains, diminishes the power of religious leaders to dissuade nations from war. The review contrasts this with Gandhi's approach, where religion (understood as love, service, and sacrifice) is integrated into national life, guiding it away from misguided paths. Gandhi, the review asserts, uses religion to achieve national liberation and ensures that the nation remains ethically grounded.

The text emphasizes that when religion becomes subservient to the nation, it aids in aggression and subjugation. It cites examples like Chinese Buddhism assisting in violent warfare and even allowing for unrighteous acts in self-defense. Conversely, when religion is primary, it prevents aggression and ensures that national liberation is achieved through righteous means. In this context, India, particularly under Gandhi's influence, is seen as striving to preserve the freedom of religion, actively working to remove the flaw of tolerating injustice or submitting to foreign rule, which had crept into Indian thought.

Finally, the review concludes by reiterating the book's title, "The Meeting of Religions," as fitting, as all its writings ultimately lead to this convergence. The path to religious convergence is defined by a rejection of forced conversion and a desire by each religion to grow and become more comprehensive. This inherent opposition between inter-religious animosity and the aspiration for religious improvement is what drives the "Great Synthesis." The review emphasizes that no religion is perfect, but through alert vision and liberal understanding, each can adopt the good from others, leading to the elevation of all faiths and satisfying the hunger of true spiritual seekers. Radhakrishnan's unbiased comparative study of all religions, it is concluded, helps individuals elevate their own faiths while remaining within their traditions.