Dharm Shasan - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Dharm Shasan" by Raghunandan Sharma, based on the provided pages:

The book "Dharm Shasan" (The Rule of Dharma) by Raghunandan Sharma emphasizes the crucial and often overlooked importance of religious governance (Dharm Shasan) in parallel with secular governance (Lokik Shasan or Rajkiya Shasan). The author argues that a society cannot achieve true reform or stability with only one pillar of governance; both secular and religious aspects are essential, like two wheels of a chariot.

The Central Argument:

Sharma begins by lamenting that contemporary society dedicates far more attention to strengthening secular governance than religious governance. He contends that while political authorities believe their systems are preventing societal chaos, it is primarily religious sentiment, scriptures, and religious leaders that truly curb disorder. He uses the example of theft, stating that without the religious belief that stealing is a sin with severe consequences in this life and the next, even extensive police forces would be unable to control the influx of thieves. The author observes that a decline in religious sentiment has led to an increase in crime.

The Role of Religion in Morality and Law:

Deterrent against Crime: Religion instills a sense of sin and consequence, preventing individuals from succumbing to desires for wealth and women. This moral compass, imprinted on the heart, guides individuals to follow righteous paths without external enforcement.
Basis for Law: Religion identifies wealth and sensual desires as the roots of sin and advises abstaining from them. This moral foundation explains why many individuals, despite having desires, refrain from looking at another's spouse or coveting another's wealth. The author suggests that only those untouched by religious influence necessitate police, courts, and prisons.
Critique of Secular Governance: Sharma criticizes the state for seeing religious authority as a rival and attempting to diminish it. He compares this to self-sabotage, likening the neglect of religion to disregarding a wish-fulfilling tree or a wish-granting cow. He highlights that ancient religious leaders achieved great societal good without modern conveniences or high salaries, simply through their teachings and asceticism.

Evolution of Governance and the Need for Religious Reform:

Secular Governance: The author acknowledges that secular governance has evolved from oppressive monarchies (likened to terrifying demons) to democratic systems (likened to divine forms).
Religious Governance: However, he questions whether religious governance has kept pace. He notes that, like secular leaders, many religious administrators have become undisciplined, weakening religious authority and making it dependent on secular power.
Past Dominance of Religious Authority: He recalls historical periods where religious authority was so strong that secular rulers had to remain subservient to it. He even mentions examples like the Dalai Lama of Tibet and dervishes in tribal areas where religious figures hold significant power.
Present Interdependence: In the current era, religious authority is dependent on secular power, making it impossible for the state to ignore the revival of religious governance.

Critique of Current Religious Leadership and the "Vote" System:

Unworthy Administrators: Sharma strongly advocates for replacing religious administrators who have failed to nurture the "wish-fulfilling tree" of religion and have instead caused it to wither. He believes their replacement is as necessary as changing political leaders.
Unchangeable Divine Law, Changeable Sub-laws: He differentiates between the foundational, divinely ordained laws of religion (which cannot be changed, as they were created by omniscient beings whose knowledge dwarfs modern administrators) and the sub-laws or administrative regulations (which can be modified over time).
The Flaws of a "Vote" System in Religion: The author expresses deep concern about applying the democratic "vote" system to select religious leaders.
- Equality of Unequal Voters: He argues that treating the votes of the virtuous and the unvirtuous, the learned and the ignorant, the detached and the attached as equal is like weighing copper with cotton or classifying a crow with a cuckoo.
- Potential for Unworthy Leaders: He uses the example of Rama and Ravana, suggesting that Ravana would have won more votes, making Rama seem unqualified.
- Bribery and Populism: He fears that religious leaders would resort to populist promises and inducements to gain votes, mirroring political campaigning, leading to an unpleasant "dog-like" struggle for positions.
- Undermining True Renunciation: He questions how those who traditionally accept alms for sustenance would adapt to seeking votes, and how voters, who might not grasp the depth of spiritual goals, would be qualified to choose such leaders.
- Erosion of Dharma: He believes that a system driven by worldly desires and attachments would ultimately destroy the very purpose of religion, which is to eliminate these very things. This "vote-seed" would hinder the chariot of reform instead of being its wheel.

The Government's Role in Supporting True Religious Institutions:

Sharma proposes that the government should actively support and manage religious institutions to ensure their progress and prevent their decline.

Distinguishing True from False: The government should identify which religious organizations are progressing and which are regressing.
Evaluating Ascetics' Conduct: The author suggests criteria for evaluating religious figures:
- Positive Examples: Those who do not hoard food or clothing, do not live in large residences, travel minimally, and offer valuable teachings.
- Negative Examples: Those who accumulate wealth, exploit tenants, cause disturbances, travel without tickets, or exploit children for alms.
Focus on True Asceticism: He praises the conduct of ascetics who live simply, rely on alms, avoid creating burdens on the government (electricity, resources), and dedicate themselves to spiritual study.
The Case of Terapanth Jainism: The book highlights the Jain Terapanth sect as a prime example of a religiously beneficial organization.
- Non-violence and Social Harmony: They uphold non-violence and have helped maintain peace between Hindu and Muslim communities.
- Self-Sufficiency: Their ascetics do not collect food or clothing, and they do not use electricity or build houses, thus contributing to government resource conservation.
- Education: They manage their own education system, reducing the burden on public schools.
- Minimal Legal Issues: Their members do not engage in civil or criminal cases, saving the government considerable effort.
- Support for Prohibition: They actively discourage alcohol and meat consumption, supporting government prohibition efforts.
- Celibacy and Renunciation: They teach celibacy and renunciation, even to minors who willingly pursue spiritual paths.
Critique of Restricting Minor Renunciation: Sharma strongly opposes laws that restrict minor renunciation. He argues that if a child shows a natural inclination towards spirituality, forcing them into worldly affairs (like marriage) is detrimental. He uses the analogy of guiding a child's aptitude in mathematics or art to spiritual inclination. He asserts that true spiritual education can only be imparted at a young age, and preventing this is a disservice.
Child Renunciation as Orderly: He argues that child renunciation, when done with parental consent and spiritual guidance, is not disorderly. Instead, it produces disciplined individuals who contribute positively to society and the state by eradicating vices like theft and falsehood.

Conclusion:

Sharma concludes that religious institutions that are beneficial to the state should be supported and allowed freedom in their religious propagation, free from unnecessary legal constraints. He believes that religion is the lifeblood of India and its greatest ally in times of crisis. He urges the government to recognize and support religious institutions that align with these principles, stating, "Where there is Dharma, there is victory." He argues that the government's role should be to control "unreligious" institutions masquerading as religious ones, not to stifle genuine religious work.