Dharmdrushtinu Urdhvikarana - Book Summary

Here's a comprehensive summary of the Jain text "Dharmdrushtinu Urdhvikarana" by Sukhlal Sanghavi, based on the provided pages:

Dharmdrushtinu Urdhvikarana: The Sublimation of Religious Vision

This text, authored by Sukhlal Sanghavi, explores the concept of "Urdhvikarana" in the context of religious vision (Dharmdrushti). Urdhvikarana is defined as a process of purification and expansion. When religious vision becomes purer and is expanded from a purely individualistic concern to a communal one, it undergoes Urdhvikarana, also referred to as Sublimation.

The Inherent Religious Instinct:

The author posits that the instinct for life (jijivisha) and religious vision are intertwined in all living beings. Without religious vision, life's drives are not satisfied, and without life's drives, religious vision cannot exist. However, the human experience of this is distinct. While animals, insects, and birds engage in activities for the survival and well-being of their groups or kin, this is driven by ingrained, traditional instincts rather than developed understanding or discernment. Therefore, it cannot be classified as religious vision in the human sense.

The Uniqueness of Human Religious Vision:

Humans are unique in that the seeds of religious vision are sown within them spontaneously. These seeds manifest as their intellectual and inquisitive nature, their willpower, their ability to discern right from wrong, and their effort (purushartha) to achieve goals. Humans possess a superior ability to recall the past, preserve ancestral heritage, and pass it on to future generations with enhancements. They can conceive of actions and even revise past decisions if found to be wrong. This boundless human capacity to explore and cultivate new fields is the essence of their religious vision.

The Evolution of Religious Vision:

The development of religious vision in humanity has not been an instantaneous achievement; history bears witness to this evolution. Citing Edward Caird, the text outlines three stages of religious development: "We look out before we look in, and we look in before we look up." This is translated by Dr. Anandshankar Dhruv as: "First external vision, then internal vision, and finally upward vision." In Jain terminology, these stages can be equated with Bahiratman (outer soul), Antaratman (inner soul), and Paramatman (supreme soul).

Progression from Gross to Subtle:

Regardless of human potential, progress occurs from the gross (dravya) to the subtle (bhava). The text illustrates this with the example of ancient Greece, where the development of arts and sciences coincided with a profound blossoming of religious vision in individuals like Socrates, who redefined the value of arts and sciences through the lens of religious vision.

The text then traces the evolution of religious vision through different civilizations:

Judaism: Initially focused on the deliverance of the Jewish people, as seen in Moses' commandments, it later evolved with Jesus Christ, who universalized religious injunctions, making them applicable across time and space.
Zoroastrianism: Introduced a new philosophy in Persia, which continues to exist in the Avesta.
Islam: Prophet Muhammad's vision unified warring Arab tribes and liberated them from superstitions.

The Indian Tradition: From Sakam to Nikam:

The author emphasizes the Indian tradition in detailing the development of religious vision.

Vedic Period: The hymns of the Vedas, with their descriptions of Ushas, Varuna, and Indra, reveal the poets' aesthetic sense, admiration for valor, and devotion to divine powers. However, this vision is largely sakam (with desires), seeking prosperity for oneself, family, and possessions, and a long life.
Brahmanical Period: This period saw the elaboration of pathways for achieving worldly and otherworldly benefits, still rooted in the sakam approach.

The Shift to Akam (Desireless) Vision:

A significant shift occurred when ascetics and sages realized that seeking worldly or otherworldly pleasures, even for oneself or a limited group, was not true religious pursuit. They recognized that desire (kama) in religious vision was an incompleteness. This realization led to the emergence of akam (desireless) vision, with numerous experiments conducted in this regard around a thousand years BCE. The Upanishads elaborate on this, and Jainism, Buddhism, and other religions are founded on this principle. This akam vision represents the second stage of religious development, the Antaratman stage, where individuals strive for self-purification and universal identification. This stage completely discards the desire for gross worldly or otherworldly gains.

The Role of Renunciation and the Isha Upanishad:

The inability to achieve desirelessness within family and society gave rise to the tendencies of ekantavas (solitude) and anagarabhav (asceticism). This often became synonymous with desirelessness and the cessation of desires, with the renunciation of actions (pravrittiyoga) taking center stage, and a mentality that viewed not living as a sin or curse.

The Isha Upanishad, however, offered a refined understanding of akam vision. It proclaimed that the entire world is filled with consciousness, shared by all. Material possession is not an inherent flaw but a necessity for life. Living in consideration of others' convenience and refraining from coveting others' wealth, fulfilling one's duties and living as long as possible, without the bondage of desire or attachment – this was the ultimate meaning of desireless religious vision, a significant contribution to the sublimation of human religious vision. The foundations of the Gita's philosophy are rooted in the insights of the Isha Upanishad.

Mahavira, Buddha, and the Evolution of Ethical Principles:

Mahavira made significant efforts to eradicate desires and their associated faults. Buddha, in a similar vein, pursued such efforts. However, the common populace often interpreted this as merely avoiding desires, violence, and fear. This led to the development of numerous negative or prohibitive religious injunctions ("do this, don't do that"), with the development of positive, affirmative religious practices taking a backseat in much of the country.

Mahayana and the Broadening of Compassion:

The rise of Mahayana philosophy, evident in Ashoka's religious edicts, marked a further evolution. Monks, through this philosophy, developed affirmative religious practices. Shantideva, in 6th-century Gujarat, even argued that a selfish liberation that ignores the suffering of the world is meaningless.

Modern Interpretations: Gandhi and Vinoba Bhave:

The text highlights the significant contributions of Mahatma Gandhi and Vinoba Bhave to the sublimation of religious vision in modern times.

Mahatma Gandhi: Gandhi did not grant any place to sakam religious vision. He understood and lived the true meaning of akam religious vision and presented it to the world. He clearly distinguished between desire (ichha) and craving (trushna). For Gandhi, cultivating discernment is the purification of knowledge; knowledge without discernment is bondage. True development lies in cultivating discernment, purifying knowledge, and applying it. Similarly, desire (kamana) is a quality of consciousness. Limiting this desire to oneself, binding it to material objects, and considering others as separate is trushna (craving). When this desire turns towards the welfare of others, mirroring one's own well-being, it becomes universal compassion (maitri) and is untouched by negativity. When the poison of craving is removed from desire, it transforms into pure, compassionate desire, an inherent virtue of the soul. Gandhi reduced the poison of craving but did not attempt to suppress or destroy desire itself. Instead, on the foundation of its purification, he developed numerous affirmative and prohibitive religious practices like Truth and Ahimsa, embodying the Gita's concept of "desire against Dharma" (Dharmaviruddha Kama).
Vinoba Bhave: Gandhi's influence extended to Vinoba Bhave, who, through the symbolic movement of Bhoodan (land donation), brought a significant development to the interpretation of aparigraha (non-possession). This movement represents the purification and universalization of desire and aspiration, embodying the renunciation of desire in its possessive form and the acceptance of desire for the sake of universal welfare.

Conclusion: A Living Era of Sublimation:

The text concludes by stating that humanity is currently living in an era of religious vision's sublimation. We are experiencing and understanding this process moment by moment, living in a time that offers a direct experience of this profound spiritual evolution.

In essence, "Dharmdrushtinu Urdhvikarana" is a profound exploration of how religious consciousness evolves from basic instincts to selfless compassion, moving from a focus on individual desires to a universal concern for the well-being of all. It traces this journey through philosophical and historical perspectives, highlighting the transformative contributions of key figures in Indian spiritual thought, particularly Mahatma Gandhi and Vinoba Bhave, in achieving this sublimation.