Gujaratma Dharmik Ane Tattvagyanna Sahityani Paristhiti - Book Summary

This document is the presidential address delivered by Narmadashankar Devshankar Mehta at the Religion and Philosophy section of the Gujarati Sahitya Parishad (Literary Conference). The core of the address is a comprehensive overview of the state of religious and philosophical literature in Gujarat.

Here's a breakdown of the key themes and arguments:

1. Introduction and the Nature of Scripture:

Mehta expresses gratitude for being chosen as the president and wishes Acharya Anandshankar could have filled the role, acknowledging his deep understanding of religion and philosophy.
He categorizes literature into two broad divisions: poetry and scripture (Shastra).
Scripture is defined as that which guides humans towards righteousness (Dharma) and away from unrighteousness (Adharma), outlining duties and explaining the fundamental nature of the world, the cause (God, Nature, etc.), and the soul.
Scripture can be in pure scriptural form (like Vedas) or mixed with poetry (like Ramayana, Mahabharata, and dramas).

2. The Misunderstanding of Religion and its True Nature:

Mehta addresses the contemporary issue of religious disputes, particularly between Hindus and Muslims, and how it's perceived as a hindrance to national progress (Swarajya).
He argues that the true spirit of Indian religiosity is not divisive. It has shaped Hinduism, Buddhism, and Jainism, with their founders advocating for the welfare of individuals and society in this world and the next.
The root cause of conflicts is not religion itself, but uncontrolled desires for wealth (Artha) and sensory pleasures (Kama). The current societal tendency is to prioritize wealth and pleasure over Dharma, reversing the ancient Indian value system of Dharma, Artha, and Kama.
He asserts that Dharma is an inherent quality of the soul, like scent is to earth. It is revealed through association with enlightened individuals, just as scent is revealed through rain.

3. The Nature of Dharma and Adharma (Cause and Effect):

Every living being naturally seeks to be free from suffering and live happily. This fundamental question leads to the necessity of abandoning Adharma and pursuing Dharma.
The desire for happiness and sorrow is as natural as the desire for Dharma and Adharma.
Happiness and sorrow are effects, while Dharma and Adharma are their causes. Our attention naturally turns to the causes when the effects manifest.
Dharma and Adharma are called 'Adrishta' (unseen) because their workings are not always within our direct perception. They become 'Drishta' (seen) when their effects become evident or through specific means.
Experiencing happiness signifies the presence of Dharma samskaras (impressions), while experiencing sorrow indicates Adharma samskaras. Dharma leads to positive outcomes and upward movement, while Adharma leads to negative outcomes and downward movement.

4. The Path to Experiencing Dharma and Adharma:

While ordinarily unseen, Dharma and Adharma can be brought into the realm of experience through appropriate means.
Ordinary intellect can infer their causes, but extraordinary individuals can directly experience them.
Raga (attachment), Dvesha (aversion), and Moha (delusion) are the obstacles to directly experiencing Dharma and Adharma. As these defects diminish, the limited intellect transforms into unlimited intuition.
This pure intuition (Pratibha or Prajna) reveals Dharma. Those who possess this intuition are called 'Dharmagna' (knower of Dharma).

5. Classification of Souls based on Dharmic Realization:

Mehta outlines seven classes of souls based on their capacity to experience Dharma:
- Vyaptmatma: (Implied general populace, limited by Raga, Dvesha, Moha)
- Anuatma: (Souls with weak intuitive power)
- Mahatma: (Souls who gain Dharmic insight through the words of experienced individuals)
- Prabuddhatma: (Souls whose passions are greatly diminished, allowing direct perception of Dharma through their own efforts)
- Tapahsiddhatma: (Those who achieve direct perception of Dharma through ascetic practices)
- Mantrasiddhatma: (Those whose utterances become mantras)
- Ishvaryasiddhatma: (Those who attain powers)
He highlights Gautam Buddha as a prime example of a Samyakbodhi (fully enlightened) soul.

6. The Role of Sages and Spiritual Teachers:

True sages (Sadhu) possess the key to making the unseen Dharma and Adharma visible. They are truthful observers.
While they might lack extensive logical reasoning, their inner depth is greater than scholars bound by Raga, Dvesha, and Moha. They see the essence of beings.
Sages are capable of transforming beings, making the base into gold, which scholars cannot achieve.

7. Senses of Dharma: Sakama and Nishkama Dharma:

Sakama Dharma (Dharma with desires): Driven by Raga, it leads to worldly pleasures in this life or the next.
Nishkama Dharma (Dharma without desires): Driven by a sense of duty, it leads to self-welfare or the welfare of the world. This Dharma purifies the mind, leading to ultimate liberation and bliss.

8. The Three Major Religious Trees of India:

Vedic Dharma (Hinduism): Elaborated through Smritis, Itihasas, Puranas, Tantras, and Agamas. It's a vast tree with many branches and sects.
Buddhist Dharma: With its Hinayana and Mahayana branches, it provides refuge under the Mahabodhi tree.
Jain Dharma: With its Digambara and Shvetambara branches, its followers find solace under the Shal tree.

9. The Foundation of Dharma:

Shruti (scripture), Smriti (tradition), Sadachara (good conduct), self-awareness of welfare, and right resolve are the foundations of Dharma.
Dharma knowledge leads to skillful actions and the enjoyment of happiness, while Adharma knowledge helps abstain from unskillful actions and avoid suffering.
Actions performed under the influence of Raga, Dvesha, and Moha create suffering.

10. The Interplay of Mind, Action, and Karma:

The nine special qualities of the soul are intellect, happiness, sorrow, desire, aversion, effort, Dharma, Adharma, and samskaras (impressions).
Intellect is the guiding tool, happiness/sorrow are the enjoyable results, desire and aversion pull towards them, and effort manifests them.
Dharma and Adharma are the seeds of effort, remaining as samskaras, which, through the law of karma, yield results in life (caste, lifespan, and experiences).
To escape the cycle of existence, one must keep their intellect free from Raga, Dvesha, and Moha to directly perceive Dharma and Adharma.

11. Gujarat's Contribution to Religious and Philosophical Literature:

Mehta then focuses on Gujarat's specific role. He refutes the notion that Gujarat is only focused on acquiring wealth and lacks religious and philosophical prowess.
He highlights Gujarat's significant contribution through the lives and works of various spiritual and philosophical figures.
Krishna: His birth land is Gokul-Mathura, but his mature life and teachings of Bhagavata Dharma were established in Gujarat's Dwarka. He is considered the reviver of Vedic Dharma in Gujarat.
Shankara, Ramanuja, Vallabhacharya: These proponents of different Vedanta schools were either born in Gujarat or received their spiritual initiation there. Gujarat served as a center for the dissemination of their philosophies.
Kanada Muni: The founder of Vaisheshika philosophy, was born in Prabhaspatan, Gujarat.
Lakulish Pashupatacharya: Founder of Pashupata tradition, his lineage was established in Gujarat.
Other Philosophers and Saints: Vyasa, Bhojdev, Swami Sahajanand, and Maharshi Dayanand Saraswati are mentioned as prominent figures who emerged from Gujarat.
Buddhist and Jain Figures: Shantideva (Mahayana Buddhist scholar) and Hemchandracharya (Jain scholar and grammarian) are also highlighted as Gujarati figures.
The address argues that Gujarat has been a cradle for the development and propagation of these major Indian religions.

12. The Essence of Different Religions and the Role of Bhakti:

Buddhism: Emphasizes policy and compassion.
Jainism: Emphasizes Ahimsa (non-violence) and character.
Hinduism (Kaliyuga): Emphasizes knowledge and devotion (Bhakti).
Mehta discusses the dual nature of the Supreme Being (Paramaatma) in Hinduism: transcending the universe and being immanent within it.
Jnana (Knowledge) helps understand this essence, while Bhakti (Devotion) helps experience it.
He praises Narsinh Mehta as a pioneering devotional poet who brought the essence of Bhakti to the common people through his compositions, exemplifying a pure, all-encompassing devotion. He discusses Narsinh Mehta's understanding of different forms of devotion and his concept of the "Vaishnav Jan" (true devotee).
He also mentions Mirabai for her devotional poetry.
He discusses the influence of Vallabhacharya and the subsequent devotional practices, highlighting the potential for distorted forms of worship.
Akha Bhagat is praised for his reformist approach, writing extensively on pure Vedanta in both Hindi and Gujarati.
Premanand, Dayanand, Nrusinhacharya, Manilal Nabubhai: These figures are mentioned for their contributions to philosophical and religious thought in Gujarati.
The address emphasizes the need for intellectual honesty and the synthesis of different philosophical and religious ideas.

13. Modern Trends and Future Directions:

Mehta notes the emergence of different intellectual streams in Gujarat due to Western education, leading to a divide between traditionalists and reformers.
He highlights the efforts of Dalpatram (a moderate approach) and Narmadashankar (a more radical approach) in shaping contemporary Gujarati literature and thought.
He discusses the contributions of Bholanath Sarabhai and Manilal Nabubhai in introducing philosophical and religious ideas to the Gujarati public.
Manilal Nabubhai is credited with laying the foundation for philosophical literature in Gujarati.
The address calls for a deeper exploration and synthesis of various philosophical schools (Vedanta, Jainism, Buddhism, etc.) and for the creation of detailed, scholarly works in Gujarati.
He stresses the importance of translating and critically examining texts from other religions (Christianity, Islam) to gain a comprehensive understanding of Dharma.
The need for scholarly research into the historical development of religious practices, social reforms, and the lives of saints and spiritual leaders is emphasized.
He concludes by suggesting the formation of academic societies and the creation of scholarly publications to foster a deeper understanding of religion and philosophy in Gujarati.

In essence, Mehta's address is a detailed intellectual survey of religious and philosophical literature in Gujarat, advocating for a nuanced, inclusive, and intellectually rigorous approach to understanding and propagating spiritual knowledge. He underscores the idea that true spirituality transcends dogma and lies in the purity of intention, the control of desires, and the pursuit of universal well-being.