Jivan Paribodh Ka Marg Dharm

Here's a comprehensive summary of the provided Jain text, "Jivan Paribodh Ka Marg Dharm" by Amarmuni, focusing on the core themes and arguments:

The Path of Life's Understanding: Dharma

This text, by Amarmuni, argues that true Dharma is an inner state of being, not an external set of rituals, practices, or outward appearances. It posits that the numerous disputes and conflicts surrounding religion throughout history and in the present day stem from mistaking outward manifestations for the essence of Dharma.

Dharma: Inner Being vs. Outer Action

The author begins by acknowledging that Dharma has always been a contentious issue, even more so than observable phenomena. He defines Dharma as an internal state of pure feelings, a clear stream of consciousness, and a flow of pure impressions. The central question posed is whether Dharma lies in our inner personality (being) or our outer personality (doing) – our actions, rituals, customs, and ways of life.

The Pitfalls of Focusing on the External

Amarmuni emphasizes that it's far easier to observe and understand one's external personality, much like grasping a floating piece of wood on water, compared to the elusive inner self, which is as difficult to hold as mercury. He argues that contemporary society often mistakes this easily perceived external personality for true Dharma.

The Root of Religious Division

The text contends that all disputes, conflicts, and the proliferation of sects arise from identifying Dharma with external practices. The example of the Digambara and Shvetambara schism within Jainism is used to illustrate this point. Both traditions, the author asserts, agree on the fundamental principles of Dharma: detachment, equanimity, compassion, benevolence, self-control, and virtuous living. The divergence, therefore, is not in the core understanding but in the interpretation and adherence to external practices.

The "Clothing" Debate: A Case Study

The debate over monks wearing clothes (Shvetambara) versus being unclothed (Digambara) is presented as a prime example of the external focus. The Digambara argument that clothes are external possessions (parigraha) and thus non-Dharmic is countered by the observation that Digambara monks also carry items like a peacock feather whisk (mor-pichhi) and a water pot (kamandal). The author suggests that if the non-attachment to these items is accepted as not being non-Dharmic, then the same logic should apply to clothes, which Shvetambara monks also claim to use without attachment, for societal norms and protection.

Fasting and Food: A Unified Principle

The text then shifts to the practice of fasting (upvas). The author argues that the purpose of fasting, like eating, is to maintain peace and equanimity (anākulatā). If both fasting and eating, when done with a balanced perspective, can serve as means to this end, then the focus should be on the inner state of achieving peace. He cites Sant Kabir's saying about feeding a barking dog to maintain peace for meditation, illustrating that even practical actions can serve a higher spiritual purpose.

External Extremism and the Loss of True Dharma

Amarmuni laments that if the consensus on food practices were applied to clothing, the division within Jainism might have been avoided. He states that if a monk can remain peaceful without clothes, it's not mandatory. However, if the absence of clothes leads to disturbance, then wearing them with equanimity should be permitted. He points out that in Lord Mahavir's time, both traditions (celibate and unclothed) coexisted without conflict, highlighting that the problem arose when Dharma became externally attached.

The Vaishnava Tradition and External Marks

The Vaishnava tradition is also criticized for its external focus, particularly regarding the significance attributed to Tilak (forehead markings). The author recounts a story where a sinful person's salvation is attributed solely to a Tilak, even one accidentally made by bird droppings, overshadowing the importance of good conduct. This, he argues, is a mockery of Dharma's purity and brilliance, leading to blind adherence to superficial practices.

The Illusory Nature of External Rituals

The text further elaborates that such blind beliefs are prevalent, where external actions like teaching a parrot to chant "Ram Ram" or even the fate of Ravana are seen as pathways to liberation. This external fixation causes people to get trapped in the "quagmire of blind faith and wrong beliefs," losing sight of true Dharma.

Dharma: An Inner Vision, Not Outer Garb

The author asserts that Dharma cannot be judged by outward appearances such as nudity, white clothes, or saffron robes. These are matters of civilization and tradition, not the essence of Dharma. Those who attempt to measure Dharma by these external factors are making a grave mistake. To truly see Dharma, one must look inwards, beyond external rituals and practices.

The Teachings of Acharya Haribhadra

Quoting Acharya Haribhadra, the text states that whether one is Shvetambara, Digambara, Jain, Buddhist, or Vaishnava, these labels are not Dharma itself, nor are they the sole paths to liberation. Dharma is an unbroken, eternal, and refined thought, and our pure inner consciousness. Liberation is attained by those whose practice is filled with equanimity, who remain balanced in happiness and sorrow, free from conflict, and detached.

The Analogy of the Umbrella

The analogy of a waterproof umbrella is used to describe the ideal spiritual practitioner. Just as an umbrella protects from rain, the practitioner's mind should remain unaffected by the "rain" of happiness or sorrow. This detachment and equanimity (vītarāgatā) is the practice of pure inner consciousness, which is Dharma.

Nishchay Dharma and Vyavahar Dharma

The text introduces the Jain concept of Nishchay Dharma (Absolute/Ultimate Dharma) and Vyavahar Dharma (Conventional/Instrumental Dharma). While acknowledging that Dharma is ultimately one, these two forms are described as categories to prepare the ground and facilitate the journey towards the ultimate.

• Vyavahar Dharma is seen as a preparatory step, a "school" that creates an environment for learning, but doesn't guarantee wisdom. It inspires and trains the practitioner. External rituals and practices fall under this category.
• Nishchay Dharma is the realization of the ultimate truth within, even partially. Only those who have awakened to this inner Dharma can truly benefit.

The Need for Nishchay Dharma in the Present Day

The author strongly advocates for the cultivation of Nishchay Dharma in the current era. He believes that the disputes and problems caused by Vyavahar Dharma can only be resolved by turning towards Nishchay Dharma, which is characterized by detachment and non-attachment (vītarāgatā).

Detachment and Non-Attachment

This detachment extends to our personal beliefs, social norms, and sectarian ideologies. The text distinguishes between being committed to truth and being attached to a specific opinion. Commitment to truth respects others' truths, while attachment to opinion rejects and defames opposing viewpoints.

Dharma and Duty

The text concludes by defining a Dharma-abiding person as one who is steadfast in performing their duty (kartavya), even in challenging times. The consistent practice of duty, the text argues, leads to the emergence of religious tendencies, and gradually, every duty transforms into Dharma. Duty is that which one must do, and its practice purifies Dharma. Dharma and duty are complementary, not contradictory.

The Universal Definition of Dharma

Finally, drawing on the insights of Eastern and Western self-aware scholars, the text defines Dharma as the practice of controlling man's negative tendencies and desires and achieving the overall good of the soul. Dharma is the excellence of character, while Adharma is the stain on character. Dharma manifests in duty, while unrighteous actions lead to Adharma. Dharma is ultimately described as a natural inclination of the soul.