Dharmrasno Anubhav

Here is a comprehensive summary in English of the provided Jain text, "Dharmrasno Anubhav" by Bechardas Doshi:

The chapter "Dharmrasno Anubhav" (Experiencing the Nectar of Dharma) by Bechardas Doshi, published by Z_Sangiti_004849.pdf, emphasizes that achieving any significant task or propagating it requires a special kind of competence (yogyata) on the part of the doer or propagator.

The author uses the analogy of a man who could lift a calf that grew to the size of an ox. This feat wasn't sudden but the result of consistent, daily practice from the calf's birth, gradually increasing the man's physical strength. Similarly, becoming a powerful orator or a true socialist requires developing specific capabilities through dedicated effort.

The text then delves into the concept of socialism, distinguishing between two interpretations:

1. Superficial Socialism: Merely talking about society, its problems, poverty, and the need for equal distribution of needs, without actual action.
2. True Socialism: Living one's life and arranging one's conduct by considering the last person in society and utilizing available resources to meet one's needs, and gradually adjusting one's entire way of life accordingly.

Mahatma Gandhi is presented as an example of true socialism. Despite facing mosquito infestations, he rarely used mosquito nets, opting for a method accessible to the poorest: covering oneself properly while sleeping and applying oil to any exposed skin. Gandhi was a socialist in thought, word, and deed.

The text critiques those who accumulate wealth through any means, increase their needs, flaunt their wealth (like extravagant weddings), and justify their actions by blaming divine will. It also highlights those who consider ensuring each family member has a car, substantial wealth, multiple seasonal bungalows, and servants as a form of "socialism" within the family. The author clarifies that this is socialism of the first, superficial kind, not the true meaning. To be a true socialist, one must strive to change habits, needs, and desires, thereby acquiring the necessary competence. Otherwise, being a socialist is mere empty talk.

The core of practicing Dharma (righteousness) is linked to the mind, although it also involves physical strength and speech. Cultivating righteous conduct, like breathing, requires constant vigilance to avoid unrighteous actions, both while awake and asleep. This necessitates deep contemplation and a thorough understanding of the nature of Dharma. One must then strive to put Dharma into practice disinterestedly (nirpeksha), without expecting any tangible rewards, and continuously try to overcome obstacles that hinder righteous conduct.

The author outlines three key principles to cultivate the experience of Dharma:

1. Seek the company of virtuous people: Understand their experienced activities and develop a deep love for their qualities. This will naturally incline the mind towards these virtues and eventually lead to their adoption in one's own conduct.
2. Consider all humans as friends: Interact with everyone with this mindset. This practice will automatically prevent deceit and other inappropriate behavior.
3. Empathize with the less fortunate: Recognize that there are many suffering and pitiable individuals in the world. Consider them as brothers and use one's capacity to alleviate their suffering with wisdom and discretion.

The text acknowledges that adhering to these principles can be challenging due to laziness, lack of interest in virtuous people, potential financial decline from generosity, unfinished or ruined tasks due to compassion, criticism from others, family opposition, and a lack of determination.

A narrative then illustrates the transformative power of encountering true guidance. A wealthy businessman, involved in the liquor, opium, and tobacco trade, achieved social prestige and began investing in good literature. He encountered a saintly figure who was detached, genuinely concerned for the welfare of all beings, ascetic, and lived with minimal needs fulfilled through manual labor.

Drawn to the saint, the businessman invited him home. The saint, upon entering, understood the nature of the businessman's trade but remained silent. The family, living a comfortable and somewhat indolent life, was initially respectful of the saint. The saint began his routine, including sweeping the entire courtyard before accepting alms, which deeply shamed the idle members of the family, though the children happily joined the work.

Witnessing the family's disdain and mistreatment of a scavenger, the saint joined the scavenger in his work. This profoundly impacted the family. Later, during prayer, the saint explained, referencing a verse from the Gita, that wise individuals are impartial towards all beings, including the lowest, and that disrespecting them is disrespecting the divine within them. This direct experiential teaching opened their hearts, and they began treating scavengers and others with respect and brotherhood.

The saint, recognizing the family's potential but lack of direction, stayed with them for two months, becoming aware of their business practices and their ethical shortcomings. He gently explained how their trade was a grave insult to God and how it led thousands into addiction and severe illnesses. He pointed out that their charitable activities were merely advertising for their business and that true understanding of Dharma would lead them to abandon such a trade.

The saint and the businessman visited a slum area filled with addicts, where even children were seen chewing cigarette butts. The saint cleaned a dirty alley, further impressing upon the businessman the destructive impact of his trade. The businessman questioned the efficacy of his temple donations and contributions to animal shelters. The saint explained that these were only successful in propagating his business and that while compassion exists in shelters, the human cost of his trade in supporting these activities was immense. He emphasized that a human birth is superior to a divine birth because it offers the opportunity to cultivate virtues, achieve self-development, and eventually attain complete peace and union with the divine.

The businessman's family was deeply affected. While his wife and elder sons were amenable, his three brothers resisted, urging him to expel the saint. The businessman, unable to convince his brothers, separated from them, giving them their share of the property. He then explained his new life plan and farming activities to his sons. Only one son agreed to join him. The remaining two were given their share of wealth. The businessman, his wife, one son, and one daughter left their large bungalow for a smaller, cleaner home in a neighborhood of good neighbors. They abandoned their old business, finding their prayers, Gita recitations, and other charitable activities to be more meaningful. They overcame obstacles, cultivated friendship with all, embraced compassion, and began to experience the "nectar of Dharma."

The chapter concludes by stating that anyone, regardless of their religious affiliation, can become a true socialist in the second sense by understanding, contemplating, and internalizing the ultimate meaning of their Dharma. Non-violence (Ahimsa) itself is socialism. However, people often interpret non-violence and socialism according to their convenience, seeking personal comforts and wealth. The author laments that while many religions are inherently based on non-violence, individuals and even religious leaders (due to dependency on people and livelihood) often distort religious principles to suit their desires. He advocates for the presence of saintly figures and individuals who introspect and bring about genuine change in life, as only then can the nectar of socialism and Dharma be truly experienced. Otherwise, the author warns, the business of misleading people for self-interest will continue, with slogans like "eradicate poverty" echoing unheard.