Dharmacharanni Bhumika - Book Summary

Here's a comprehensive summary of the provided Jain text, "Dharmacharanni Bhumika" by Bechardas Doshi, focusing on the foundational principles for practicing Dharma:

The text, "Dharmacharanni Bhumika" (The Foundation of Dharma Practice), emphasizes that success in any endeavor, whether social, practical, or spiritual, depends on accurately assessing one's own capabilities before embarking on it. Blindly rushing into activities without considering one's aptitude leads to defeat, pretense, or even exploitation disguised as spiritual practice.

The author draws parallels with other life activities:

Business: A businessman must assess their capital before starting a venture, otherwise, they risk ruin or suicide.
Education: A student who advances to higher classes without the necessary understanding remains intellectually weak throughout their life, even if they acquire degrees.

This principle of competence and preparation is equally crucial for spiritual pursuits.

The text then delves into the qualifications and foundations necessary for spiritual aspirants (Atmaarthi):

1. Understanding the True Self:

An aspirant must firmly believe that they are the soul (Atma), not the body, senses, or mind.
The body, senses, and mind are merely instruments or tools of the soul, akin to a carpenter's tools.
Just as a craftsman can shape a rough stone into a beautiful idol using refined tools, the soul can purify itself through refined body, senses, and mind.

2. Strength of the Soul:

The soul, as the master, possesses greater strength than its instruments (senses and mind).
Cultivating a strong resolve that the soul's commands will be obeyed by the senses and mind, while the soul will not be swayed by them, is the primary foundation.

3. Upholding Justice (Nyaya):

This is presented as the most fundamental prerequisite. All worldly dealings must be conducted justly.
One must be prepared to face severe consequences, including the loss of life, family hardship, or destruction of property, rather than deviate from the path of justice.
Without this unwavering commitment to justice, even religious rituals like pilgrimages, donations, sacrifices, and scriptural studies are considered worthless.

4. Family and Societal Harmony:

Aspirants should gently try to explain their commitment to justice and spiritual pursuit to their families.
If the family remains uncooperative despite efforts, the aspirant must continue their righteous path without wavering, even if it leads to difficulties, and be prepared to bear more hardship than their family. This involves prioritizing the needs of others, even family members, over their own if resources are scarce, and never resorting to unjust means to obtain necessities.

5. Praising Virtuous Conduct and Associating with the Virtuous:

To cultivate the quality of adhering to justice, one should constantly appreciate the conduct of virtuous individuals (Shishtas).
Who are Shishtas? They are not merely eloquent speakers, showy individuals, or rote learners of scriptures. They are those who understand the world with detachment, are knowledgeable, practice their knowledge, are refined through experience, and have gained pure wisdom through service.
Characteristics of Shishtas:
- They do not engage in self-serving actions, even small ones, that would deviate from righteousness.
- They show enthusiasm in helping the helpless, orphans, and the sick.
- They never forget even small favors, are not stubborn, and abandon harmful stubbornness.
Association with Shishtas: Regular association and appreciation of such individuals help an aspirant maintain their commitment to justice and become justice-loving.

6. Fear of Sin (Paapbhiruta):

An aspirant must be fearful of sin.
Association with virtuous individuals is only effective for those who fear sin.
To make such associations impactful, one must actively refrain from sinful thoughts and actions. Bravery lies in retreating from sinful inclinations.

7. Adhering to National Customs and Duties:

An aspirant must respect and observe the customs, language, dress, and moral conduct of the land they inhabit.
Blindly imitating foreign ways without reason is discouraged.
One must understand their duties towards their country and people and strive to fulfill them faithfully.

8. Avoiding Slander (Ninda):

An aspirant must have absolutely no tendency to criticize individuals or groups.
Slander corrupts the slanderer, the listener, and the encourager.
Criticism should only be directed towards vices to foster aversion and encourage their abandonment.
The practice of praising virtuous conduct and associating with the wise cultivates the strength to avoid slander.

9. Discernment in Association:

Just as someone quitting a smoking habit must avoid smokers and associate with non-smokers, an aspirant must associate with virtuous people regardless of their country, dress, language, profession, or community.
Virtue is not determined by birth, attire, color, profession, or lineage, but by actual conduct and behavior.

10. Reverence for Parents:

An aspirant must be devoted to their parents, considering them akin to God.
The Yoga Shastras state that someone who is ungrateful or disloyal to their parents cannot be considered a spiritual aspirant.

11. Financial Prudence and Righteous Livelihood:

An aspirant must engage in an occupation that provides a righteous livelihood to support themselves and their dependents.
Expenditure should always be less than income.
The pursuit of wealth must be through just means, without causing hardship to others or being miserly.

12. Moderation in All Aspects:

Diet: Moderation in food intake is essential, and one should abstain from eating when digestion is impaired.
Lifestyle: Living simply, wearing plain clothes commensurate with one's income, and avoiding ostentation or external adornment for display are crucial. Focus should be on maintaining physical and mental health.
Thought and Action: Aspirants must be independent thinkers, critically evaluating what they hear and retaining useful knowledge. They should avoid blind imitation and superstitions.
Balancing Dharma, Artha, and Kama: Spiritual practice should not conflict with the pursuit of wealth (Artha) and desires (Kama). Wealth earned righteously should be used to fulfill desires within ethical boundaries.
Charity and Hospitality: An aspirant should be hospitable to guests (Atithi) and generous to the needy, offering them assistance and service with equanimity, regardless of their background.

13. Cultivating Character Traits:

Righteousness: Possessing a strong commitment to justice, ethics, and truthfulness.
Adherence to Duties: Fulfilling responsibilities towards family, dependents, and society.
Foresight and Discrimination: Understanding nuances, discerning right from wrong, beneficial from harmful.
Gratitude: Never forgetting even small favors.
Empathy: Sharing in the joys and sorrows of others.
Respect for Elders: Being mindful of the admonishments of elders.
Compassion and Benevolence: Being kind-hearted and eager to help others.
Control of Inner Enemies: Abstaining from lust (Kama), anger (Krodha), greed (Lobha), pride (Mana), conceit (Mad), and excessive joy or pleasure-seeking (Harsha).

Conclusion:

The text concludes by stating that only those who possess these qualities, especially the fundamental principles of justice, ethics, and truthfulness, are qualified to practice Dharma. Attempting to practice Dharma without these foundational qualities is like painting over ash – it yields no lasting or meaningful result. Therefore, aspirants should strive diligently to acquire these qualifications, even if it requires setbacks and renewed effort.