Dharma Ka Marm

Here's a comprehensive summary of the Jain text "Dharma ka Marm" by Sagarmal Jain, based on the provided pages:

Book Title: Dharma ka Marm (The Essence of Religion) Author: Dr. Sagarmal Jain Publisher: Prachya Vidyapith Shajapur (M.P.) Catalog Link: https://jainqq.org/explore/001699/1

This book, part of the Prachya Vidyapith Granthamala series, delves into the fundamental meaning of "Dharma" (Religion), distinguishing it from "Sampradaya" (Sectarianism) and exploring its psychological and social dimensions, particularly within the framework of Jain philosophy.

Key Themes and Arguments:

• Dharma vs. Sampradaya (Religion vs. Sectarianism):

  • The author begins by defining "Religion" (Dharma) as an element that unites, derived from the root "re+ligare" (to bind again). In contrast, "Sampradaya" (Sect) is seen as an element that divides.
  • He argues that true religion resides in the essence that connects, while sectarianism leads to division and conflict. If one is religious and part of a sect, it's acceptable, but if one lives only within a sect and not in the spirit of religion, it becomes problematic.
  • Sects, without the core essence of religion, are likened to a body without a soul – lifeless and potentially harmful, spreading negativity. True religion is internal and inherent, while sectarianism often focuses on external rituals.
  • The fundamental teachings of most religions are similar, aiming for peace and happiness for both individuals and society. Sectarianism arises when relative, time-bound rituals are mistaken for universal truth, breeding hatred.

• The Human Dilemma: Spirituality vs. Materialism:

  • The book highlights the contemporary human condition of restlessness and stress, despite advancements in knowledge and material comfort. Materialism, focused on fulfilling physical and psychological desires, fails to address the deeper spiritual and mental void.
  • Materialism views humans primarily as developed social animals, whereas the book, from a Jain perspective, emphasizes humans as beings equipped with intellect and self-control.
  • Materialism tries to control base instincts without eradicating their root cause, leading to a superficial adherence to societal norms while the primal urges remain. This creates internal conflict and societal imbalance.

• The Root of Suffering: Attachment (Mamata):

  • Drawing from Mahavir Swami's teachings, the author identifies mamata (attachment, possessiveness, craving) as the root cause of all physical and mental suffering. Materialistic pursuits, driven by attachment, lead to societal ills like theft, exploitation, and conflict.
  • Jainism and other spiritual traditions emphasize that happiness and suffering are self-created. The external world contains neither enemies nor friends; one's own mind is the source.
  • True happiness lies in detaching from external possessions and experiences and seeking it within the self. The essence of Jainism is the renunciation of attachment to non-self entities (body, senses, etc.) and the pursuit of self-realization (acquiring the state of Vitaragta – freedom from passions).

• The Essence of Dharma (Religion):

  • Dharma is defined as "Vastu Swabhava" – the inherent nature of a substance. It can also be understood as forgiveness (Kshama) and ten other virtues, or as the "Ratnatraya" (Right Faith, Right Knowledge, Right Conduct). Protecting living beings is also Dharma.
  • The author differentiates between the true, inherent nature (Swadharma) and imposed or external qualities (Paradharma). For example, coolness is water's Swadharma, while heat is Paradharma. Similarly, anger is considered Vidharma (unrighteousness) for humans because it's not innate and can be overcome, while peace is Swadharma (righteousness).
  • The true Dharma is not something external to be acquired but the unveiling of one's inherent nature.

• The Nature of Consciousness and Jain Sadhana:

  • Jain philosophy analyzes consciousness into three aspects: knowledge, experience, and volition. The goal of Jain Sadhana is to develop these fully into infinite knowledge, perception, bliss, and power (Anant Chatushtaya), leading to Moksha.
  • Samata (equanimity) is identified as the fundamental characteristic of religious life. It's the state of balance that overcomes disturbances, tensions, and conflicts. Equanimity is Dharma; inequality (through attachment, aversion, etc.) is Adharma.

• The Goal of Sadhana: Self-Realization and Equanimity:

  • The ultimate goal of Jain Sadhana is Samatva (equanimity) and Atmapurnata (self-perfection). This is not about acquiring something external but about realizing one's true, inherent nature.
  • The path involves understanding oneself as a knower-seer (jnata-drasta), detached from external objects and internal states of mind.

• The Role of Faith and Devotion (Shraddha and Bhakti):

  • While Jainism is often perceived as non-theistic regarding a creator God, faith in Vitarag (passionless beings) and the principles of Karma is crucial.
  • Faith in oneself, in fellow practitioners, and in the guiding principles (like the Karma theory) provides strength and peace during difficulties. It's not blind faith but a reliance on principles and guidance that helps maintain equanimity.
  • True devotion (Bhakti) lies not just in remembering names but in following the teachings and commands of the enlightened ones. It's about self-effort guided by the ideal.

• The Importance of Right Knowledge (Samyak Gyan) and Discernment (Bhed Vigyan):

  • Ignorance (Agyan), particularly the confusion of the self with the non-self (Anatma mein Atmabuddhi), is the root of suffering.
  • Right Knowledge involves Bhed Vigyan – the process of discerning the true self from the non-self (body, senses, emotions, external objects). This discernment helps break attachment and achieve liberation.

• Right Conduct (Samyak Charitra) and Self-Control (Sanyam):

  • Right Conduct is essentially the practice of equanimity in all situations. It's about self-control and the mastery of desires and impulses.
  • The book emphasizes that self-control is natural and essential for human existence, both for personal well-being and societal harmony. Unlike animals governed purely by instinct, humans have the capacity for reasoned restraint.
  • Living within limitations and ethical boundaries is not artificial but a natural way to achieve higher goals.

• Social Dharma and the Jain Perspective:

  • Jainism, despite its emphasis on individual liberation, is deeply social. Its principles like non-violence (Ahimsa), truthfulness, non-stealing, celibacy, and non-possession (the five Mahavratas) are fundamentally social ethics.
  • These principles aim to purify social relationships and prevent societal discord. The emphasis is on eliminating negative social tendencies like violence, falsehood, theft, misconduct, and excessive accumulation.
  • Emotions like friendship (Maitri), appreciation for virtue (Pramod), compassion for the suffering (Karuna), and equanimity towards the wicked (Madhyastha) are vital for social harmony.
  • True social welfare (Lok-Kalyan) arises from selfless action, free from attachment to results (Vitarag Lokhit).

• The Contradiction of Desire:

  • The book highlights a paradox: desires are essential for motivation but also the root of suffering. The path lies in managing desires, not necessarily eradicating them entirely, but cultivating contentment (Santosh) and detachment.

Overall Message:

"Dharma ka Marm" presents a profound exploration of religion's true essence, contrasting it with the divisive nature of sectarianism. It emphasizes that genuine spirituality lies in self-realization, equanimity, and the transcendence of attachment, all achieved through right faith, right knowledge, and right conduct. The book advocates for a balanced approach, integrating personal spiritual growth with social responsibility, ultimately aiming for the well-being and harmony of humanity.