Ishwar Aur Manav

Here's a comprehensive summary of the Jain text "Ishwar aur Manav" (God and Man) by Krishna Divakar:

The article "Ishwar aur Manav" by Dr. Krishna Divakar, a professor of Hindi at Pune University, explores the evolving understanding of God and humanity, particularly in the context of a modern, scientific era. The text begins with an anecdotal scene where a charismatic yogi preaches the importance of devotion to God, renunciation of worldly desires, and controlling one's senses for divine realization. However, this message is met with skepticism by a young man who questions the practicality of abandoning work for worship, the denial of sensory pleasures, and the yogi's own claims of experiencing God. This interaction sets the stage for a deeper discussion on doubt and the need for logical reasoning.

Divakar asserts that skepticism isn't inherently bad; it often stems from unaddressed curiosity. He notes that throughout history, individuals have questioned religious practices and teachings that lacked consistency between words and actions. The current era, characterized by science and intellect, demands empirical validation for beliefs. The advancements in science, from organ transplants to space exploration, have made humans question traditional, supernatural explanations.

The author posits that the initial concept of God likely aimed at guiding humanity towards a "Mahamanav" (superhuman). Early worship focused on the five elements as divine. Over time, for their own benefit, humans created various deities with miraculous stories, often exploited by a select few who controlled knowledge. This exploitation continued as the uneducated masses sought solace from suffering through intermediaries like priests and gurus, often facing fear and elaborate rituals.

However, with the spread of education and critical thinking, people are now questioning traditions. Divakar argues that labeling those who seek rational explanations as atheists or faithless is counterproductive. Modern, intelligent individuals may not reject the cosmic force that governs the universe but are skeptical of anthropomorphic deities with multiple limbs or animal heads, viewing them as products of human imagination. They believe figures like Rama and Krishna were fundamentally human who attained divine status through extraordinary deeds.

The text highlights how societal veneration of saints and great personalities, who are deified and worshipped, reflects a similar pattern. The author criticizes the multiplicity of gods and their conflicting doctrines, attributing their creation to human self-interest. Historically, "guardians of religion" have exploited the ignorant masses through fear and manipulation, tarnishing the name of God. The modern, awakened individual questions the divinity of deities confined to locked temples, suggesting humans are responsible for diminishing the noble concept of God.

Despite scientific progress, humanity still faces mysteries and situations where intellect fails to provide answers, such as the lack of inner peace amidst prosperity or an unquenchable thirst despite the presence of water. In such moments, even rationalists acknowledge a force beyond human comprehension, a "divine element" that traditions have identified as God. This divine element is akin to the life-giving air that is felt but not seen, and it manifests in varying degrees in great souls. The idea that "if a human acts like a human, they can become Narayana" likely originates from this realization.

The concept of heaven and hell, like the duality of good and evil within humans, symbolizes the human condition. Individuals are categorized as human when their "good" and "evil" are balanced. Those leaning towards "evil" are considered "demonic," while those with a strong inclination towards "good" actions that elevate them are seen as "divine." History validates this, showing how such divine individuals embody the principle of protecting the righteous and destroying the wicked, thus experiencing this divine essence.

The article presents two paths for humanity: the "Vam marg" (left path) leading to selfish, ignoble actions, driven by material temptations, dishonesty, and ego. This path offers temporary happiness but ultimately leads to suffering and a loss of discernment, culminating in demonic tendencies.

The "Dakshin marg" (right path) leads towards divinity. While initially fraught with difficulties, this path, when ascended to a certain level, reveals its unique and extraordinary nature. Adherents of this path gain respect through honesty, truth, justice, and righteousness, using their conscience fearlessly, even at the cost of sacrifice. They embrace the principle of universal well-being, prioritizing others' welfare over personal, immediate gratification. Though not always materially wealthy, they possess inner strength, radiance, and self-confidence, enabling them to influence the world. While few reach the ultimate "nectar cup" and transcend humanity to become divine, the rest attain fruits according to their capabilities. This path leads humans towards God, or the "Mahamanav" or "Purnamanav" (complete human).

Ultimately, the choice between the demonic and divine path rests with humanity. Gods are considered immortal, and humans who attain godhood through their divine deeds also become immortal, serving as role models. The author emphasizes that dismissing all ancient traditions as blind faith would be a grave mistake. Judgment of any tradition requires considering the discerning intellect and perspective of the observer. Citing the example of Krishna's reception in Mathura by different groups, Divakar argues that the teachings of India's great saints and sages can also be viewed from various perspectives.

When viewed impartially, no great sage has ever supported ostentation, hypocrisy, superstition, selfishness, or the commodification of merit and demerit. Instead, the author suggests that the thoughts of today's rationalists are, in fact, an indirect reflection of these ancient teachings. Examining the teachings of these saints through a rational lens reveals that God, in their view, was a divine element residing within the human heart. Recognizing this divine element inspires a path towards God. Goswami Tulsidas's emphasis on public welfare as the highest dharma and the pervasive presence of "Sitaram" (the divine element) in the world, further supports this.

Most saints and great figures have pointed towards human elevation, asserting that the use and misuse of power lie within human control. It is important for humans to nurture their inner virtues guided by the light of knowledge, which dispels ignorance. By introspecting and recognizing oneself, one can embrace virtues like truth, conscience, justice, altruism, self-sacrifice, contentment, compassion, generosity, self-confidence, good company, humility, dedication, and love. Walking fearlessly on this path guarantees a life of "gold" – achieving immortality through exceptional capabilities and divine power. Only those who experience this divinity can attain immortality, and this divinity can transform an ordinary human into a god.

God is an ideal human concept, but it is not baseless or divorced from reality. Through effort, humans can manifest this ideal. The analogy of the musk deer searching for the musk it carries within itself illustrates how humans, unaware of the divine within, search for God externally. Therefore, humans must recognize the hidden divine element within and, through "sadhana" (spiritual practice), develop dedication and virtues to perform immortal and noble deeds, thereby attaining the status of a deity among people. This is how a human can naturally become "Narayana" by acting as a human.