Jain Drushti Me Dharm Ka Swarup - Book Summary

Here's a comprehensive summary of the Jain text "Jain Drushti me Dharm ka Swarup" by Prof. Sagarmal Jain, based on the provided pages:

The book "Jain Drushti me Dharm ka Swarup" (The Nature of Dharma from a Jain Perspective) by Prof. Sagarmal Jain explores the fundamental concept of Dharma within the Jain tradition. The author posits that while humans are considered the most evolved beings, their existence is complex, paradoxical, and multidimensional, characterized by the inherent conflict between physical desires (vasana) and discerning consciousness (vivek). Dharma, in Jainism, is presented as the path to transcend these desires and achieve spiritual liberation.

The Nature of Human Existence and Dharma:

Duality of Existence: Humans are not just biological entities but possess conscious awareness. They must navigate the demands of their physical bodies and the ideals set by their intellect. This struggle between bodily desires and reasoned conduct is central to the human condition.
Freedom Through Vivek: Unlike animals, whose behavior is dictated by biological impulses, humans have the capacity to control their desires through reason. This capacity for self-control is the manifestation of freedom within the human soul. This is why humans have infinite potential for both spiritual progress (towards divinity) and downfall (below the animalistic level), unlike animals with limited evolutionary scope.
Dharma as Spiritual Evolution: Jainism views Dharma as the spiritual journey of human development. While external rituals and rules are like the "body" of Dharma, the true "soul" of Dharma lies in a life guided by wisdom and the achievement of equanimity (samata). These external rules are the manifestations of this inner wisdom.

Divergent Traditions and Jainism's Approach:

Vedic vs. Shraman Traditions: Indian religions are broadly categorized into Vedic and Shraman traditions, distinguished by their focus on pravritti (engagement with the world) and nivritti (withdrawal from the world), respectively. Vedic traditions are generally considered pravritti-moolak, while Shraman traditions are nivritti-moolak.
Convergence and Nuance: However, the author notes that a strict division is difficult today. Vedic traditions incorporated nivritti elements over time, while Shraman traditions also adopted some pravritti aspects for social order and welfare. This led to a convergence between the two.
Jainism: Primarily Nivritti-Moolak: Jainism is primarily a nivritti-moolak tradition, viewing worldly pleasures as potentially detrimental and emphasizing renunciation (sannyas) and liberation (nirvana) as the ultimate goals. While Jainism emphasizes renunciation, it does not entirely neglect social and worldly values.
Historical Context: Jainism is traditionally attributed to Rishabhdev, the first Tirthankara, in a prehistoric era. Early Vedic literature suggests the existence of Shraman or ascetic traditions that focused on renunciation, austerity, and meditation. These traditions evolved, some integrating with Vedic thought (like the Upanishads) and others developing independently (Jainism, Buddhism, Ajivika).
Rejection of Extremes: The author argues that no religious tradition can be purely pravritti or nivritti focused. A balanced approach is both practical and psychologically sound. Even Jainism, known for its nivritti emphasis, seeks a balance between renunciation and practical life. Those who solely focus on the renunciation aspect and ignore the social and practical dimensions of Jain scriptures are mistaken.

The Core of Jain Dharma:

Vivek Over Vasanas: Jain ascetics emphasized austerity and self-denial primarily to help individuals rise above their desires. The ultimate aim of Jain teachings and practices is spiritual development, which means the triumph of wisdom over desires.
Dharma and Society: Spiritual development requires a foundation in biological and social values. The Jain tradition, through concepts like Jina-kalpa (asceticism of Tirthankaras) and Sthavira-kalpa (practices for the common people), acknowledges the importance of social life. Sthavira-kalpa encourages spiritual practice within the context of social and communal life.
Social Life as a Synthesis: Social life itself is built upon the principle of sacrifice and the renunciation of petty self-interests for the broader good. It is a harmonious blend of creation and dissolution, attachment and detachment. Therefore, Dharma is not solely personal practice but also encompasses the creation of a healthy society.

Definitions of Dharma in Jain Agamas:

Dharma as Essence (Vatthasahavo Dhammo): Jain scriptures define Dharma in various ways. One definition is "the nature of a thing." Just as heat is the nature of fire and coolness is the nature of water, Dharma is the inherent nature of a thing.
Dharma as Human Nature (Chetasic Samatva): Applying this to humans, Dharma is the achievement of equanimity of consciousness (chetaic samatva). This means remaining undisturbed in the face of both pleasant and unpleasant experiences, or existing in a state of being a knower and a seer. The true nature of the soul is to be free from the disturbances caused by attachment (raag) and aversion (dwesh).
Personal Dharma: Equanimity (Samata): In the context of personal life, Dharma is defined as equanimity (samata). Attachment (mamata) is considered non-Dharma or sin because it leads to tension and mental imbalance.
Social Dharma: Non-Violence (Ahimsa): When personal attachment manifests externally and affects social life, it leads to conflict and violence. Attachment fuels dominance, accumulation, and exploitation, creating divisions and disrupting social peace. Therefore, non-violence (ahimsa) – refraining from harming any living being – is also defined as Dharma from a social perspective. This is the eternal, pure, and unchanging Dharma.
Dharma as Virtues (Sadacharan): Jain scriptures also define Dharma as virtues like forgiveness (kshama), sincerity (saralta), non-greed (nirlobhta), truthfulness (satya), and self-control (sanyam). These virtues maintain social equanimity and peace. Adherence to these virtues is Dharma, while their opposite is non-Dharma.
Dharma as Obedience to Jina's Command (Jina-Agna): Dharma is also described as obedience to the commands of the Tirthankaras or Vitaraga (those free from attachment and aversion) beings. Following their instructions, which involve embracing virtues, is the practical aspect of Dharma.
Dharma as Social Responsibility: The scriptures also mention duties towards the nation, city, village, family, and community (rashtra dharma, nagar dharma, etc.). Fulfilling these responsibilities helps create good citizens and fosters peace and equanimity in both individual and social life.

Reconciling the Definitions and the Core Message:

Purpose of Spiritual Practice: Jain ascetics did not view Dharma as mere rituals. The primary goal of spiritual practice is to purify the soul of its animalistic desires and passions, leading it towards equanimity, peace, and ultimate self-realization.
Dharma: Journey from Dispassion to Nature: In essence, Jain Dharma is a journey from vibhava (state of modification or perversion) to svabhava (one's own true nature). Passions and vices are indicators of vibhava because they arise from external causes and lead to mental tension, disrupting spiritual peace and equanimity. Overcoming passions leads to regaining lost spiritual strength and returning to the state of equanimity.
Meaningful Practice: Any spiritual practice or devotion that leads from perversion to nature, from attachment to equanimity, and from mental impulses to spiritual peace is considered meaningful. Conversely, any conduct that disrupts personal or social equanimity is not Dharma but adharma.
Following the Vitaraga Path: For those who may not fully grasp the nuances of Dharma and adharma, following the path and teachings of Vitaraga individuals is crucial. Just as following a doctor's advice is essential for physical health, following the guidance of Vitaraga beings is necessary for spiritual well-being.
Self-Realization: Jainism is considered atheistic in the sense that it doesn't believe in a creator God. Its guiding principle is the Vitaraga soul who has conquered desires and achieved a state of pure selfhood and supreme peace. Faith and devotion towards Tirthankaras are not for divine intervention but to understand and realize one's own pure self.
Dharma as Right Conduct (Charitra): The Charanakarananuyog within Jain literature is directly related to the practice of Dharma, which is not just knowledge but a way of life. Dharma is what is lived. Therefore, Dharma is the practice of righteous conduct or proper character.
Ratnatraya (Three Jewels): Jainism emphasizes Samyak Darshan (right faith), Samyak Gyan (right knowledge), and Samyak Charitra (right conduct) as the Ratnatraya. The practice of these three is considered Dharma itself. They purify the three aspects of consciousness: knowledge, emotion, and volition, leading to the realization of one's pure self.

In conclusion, "Jain Drushti me Dharm ka Swarup" presents Dharma in Jainism as a multifaceted concept encompassing spiritual evolution, ethical conduct, social responsibility, and the ultimate aim of achieving self-realization through equanimity and the conquest of desires. It is a path of continuous self-purification and transformation, moving from a state of modification to one's inherent pure nature.