Dharma Aur Jivan Mulya

Here's a comprehensive summary in English of the Jain text "Dharma aur Jivan Mulya" by Mahendra Bhanavat, based on the provided pages:

The book "Dharma aur Jivan Mulya" (Religion and Life Values) by Dr. Mahendra Bhanavat, published as part of the Sadhviratna Pushpvati Abhinandan Granth, explores the multifaceted nature of religion and its inherent connection to life values. The author begins by acknowledging the ambiguity and convenience with which the term "Dharma" is often used, encompassing a wide range of possibilities. He notes that India is a predominantly religious country, boasting a multitude of religious sects, each with its unique interpretation of Dharma.

Bhanavat then touches upon the common saying, attributed to Krishna in the Gita, about divine intervention during times of religious decline. He humorously observes that it's been a long time since Krishna last appeared, implying a perceived absence of true Dharma in the country. He hears varied discussions about religion wherever he goes, emphasizing that true Dharma is that which is rich in life values.

The author recounts an anecdote where someone described the "root of religion" as being in the underworld. Bhanavat questions the importance of the root over the branches and leaves, suggesting that true value comes from nurturing and applying religious principles to life. He contrasts traditional religious practices with modern interpretations, citing the example of wedding farewell songs that historically emphasized a wife's duty to her husband (serving, feeding, and tending to him) versus the contemporary reality where wives also expect equal treatment. He points out that even these evolving expectations can be seen as a form of Dharma.

The text highlights historical figures like King Harishchandra, who exemplified the Dharma of truth, even to the point of self-sacrifice and being sold. It also mentions the concept of Sati, where women immolated themselves on their husbands' funeral pyres, a practice considered their Dharma. The author then introduces Lord Mahavir, who propagated the Dharma of Ahimsa (non-violence), defining it in a very subtle manner: abstaining from harming through mind, speech, or body, not causing harm to others, and not approving of violence by anyone else. However, he laments that opportunistic individuals often create convenient interpretations of Ahimsa, justifying actions based on changing times.

Bhanavat observes how the word "Dharma" has become associated with various positive and negative terms, such as "Dharma dhakke" (religious force), "Dharma dhwaja" (religious flag), "Dharmandh" (religiously fanatical), and "Dharmakarm" (religious deeds).

The core message emerges: the best Dharma is considered to be the welfare of others (parahit). This is presented as the universally accepted and eternal Dharma, transcending caste, creed, and sect. It is described as a vibrant Dharma that brings joy to both the giver and the receiver. Nature itself is seen as embodying this principle of "parmartha" (altruism), with mountains, trees, and rivers all existing for the benefit of others. Trees provide shade, fruits, and livelihood, while rivers offer water and contribute to power generation. The author asserts that the inherent nature of nature is selfless service, and this is also the true Dharma of humanity.

The text emphasizes that individuals engaged in the Dharma of helping others are inherently happy, peaceful, and content. Examples are given of people dedicating their lives to serving the disabled, caring for cows, feeding ants, or tending to the sick. These individuals prioritize altruism over self-interest, leading to a broadened sense of family and community, echoing the concept of "Vasudhaiva Kutumbakam" (the world is one family).

Jains are specifically highlighted for their practice of "Paryushan Parva", a period of austerity and atonement. The final day is dedicated to "Kshama Parva" (Day of Forgiveness), where Jains seek forgiveness from all 8.4 million life forms for any harm caused, knowingly or unknowingly, through mind, speech, or body. This act of self-purification through seeking forgiveness is described as a highly noble and selfless Dharma. The Jain mantra, "Khamechmi savve jiva, savve jiva khamantu me; Miti me savva bhuesu, vair majjam na kenedai" (I forgive all beings, may all beings forgive me; I am friendly with all beings, I have no enmity with anyone), is presented as the epitome of true altruistic Dharma.

Bhanavat concludes that regardless of the era or societal changes, eternal life values remain constant, with the paramount being the Dharma of working for the welfare of others. This is deemed essential for individual, social, and national life. He reiterates that Dharma does not discriminate between different forms of life, and all religious narratives and stories are imbued with this life-affirming Dharma. The ultimate aspiration in these stories is to receive the same good fruits for good deeds and to be shielded from engaging in evil actions.

The author then discusses the contemporary "arthapradhan" (economics-dominated) era, where wealth is seen as essential for everything. He acknowledges that religion has found a way to coordinate with this economic aspect. A story is shared about a wealthy couple, deeply religious, who perform daily rituals and donate gold. Their youngest daughter-in-law, influenced by a neighbor, raises concerns about the continuous donations depleting their wealth. The couple, upon realizing their daughter-in-law's reservations, decides to leave home. While resting under an Amla tree, the fallen Amlas miraculously turn into gold, allowing them to continue their charitable activities. Meanwhile, their sons and their families fall into poverty. The story culminates with the couple constructing a pond and hiring laborers, including their impoverished sons and daughters-in-law, who do not recognize them. A celebration for the completed pond reveals their identities, leading to repentance and reconciliation. The narrative emphasizes that those who obstruct religious practices face dire consequences, while those who prioritize altruism in their Dharma lead meaningful lives.