Mahavir Ka Dharm Vitrag Aur Hamara Drushtirag

Here is a comprehensive summary of the Jain text "Mahavir ka Dharm Vitrag aur Hamara Drushtirag" by Agarchand Nahta, focusing on the core arguments and themes:

The book "Mahavir ka Dharm Vitrag aur Hamara Drushtirag" (Mahavir's Religion of Detachment and Our Attachment of Perspective) by Agarchand Nahta, argues that true Jainism, as taught by Lord Mahavir, is fundamentally rooted in Vitraagta (detachment or freedom from passions and attachments), while contemporary Jain society is often characterized by Drushtiraag (attachment to one's own perspective or sectarian views).

The central thesis of the book is that attachment (raag) is the root cause of karmic bondage and the cycle of rebirth. Jainism identifies those who have conquered attachment as the true deities or perfected souls, making the epithet Vitraag (one who has conquered attachment) perfectly fitting for the Tirthankaras. Lord Mahavir himself pursued Vitraagta as his ultimate goal, achieving Kevalgyan (omniscience) only after becoming fully detached.

The text elaborates on the significance of Mohaniya Karma (delusion-inducing karma), which is considered the most powerful among the eight types of karma. As long as attachment (moh) exists, one cannot achieve Samyak Gyan (right knowledge), Samyak Charitra (right conduct), and overall purity of the soul. Mohaniya Karma directly obstructs Samyak Darshan (right faith) and Samyak Charitra. Any knowledge or conduct without the destruction of Mohaniya Karma is considered ignorance and misconduct. Therefore, attachment is the greatest obstacle on the path to liberation.

The author categorizes attachment (raag) into three main types:

1. Kaam-raag: Attachment to sensory desires and pleasures, encompassing all the temptations of the five senses and their twenty-three objects.
2. Sneh-raag: Affectionate attachment to family, friends, wealth, and possessions.
3. Drushtiraag: Attachment to one's own perspective, opinions, and sectarian beliefs. This is identified as the most subtle, insidious, and difficult form of attachment to overcome, as its harmful nature is often not recognized.

The book strongly criticizes Drushtiraag as a significant impediment to genuine Jainism and spiritual progress. It argues that Drushtiraag leads to:

• Sectarianism: The division of Jainism into various sects (like Digambar and Shwetambar) and the conflicts arising from them, which waste time, energy, and wealth.
• Exclusivity and Neglect: The tendency to favor one's own sect, gurus, or temples while neglecting or criticizing those of other sects.
• Superficiality: Focusing on external aspects like rituals, appearances, and specific idols rather than the core principles of detachment and spiritual upliftment.
• Lack of Samata (Equanimity): Instead of promoting an attitude of equality and acceptance, Drushtiraag fosters division and disharmony.

The author uses numerous examples to illustrate the pervasiveness of Drushtiraag within the Jain community, particularly concerning temples and idols. The discrimination between Digambar and Shwetambar temples, the ensuing disputes, and the lack of mutual respect are highlighted as direct consequences of Drushtiraag. Instead of drawing spiritual inspiration from the idols of Tirthankaras, people become attached to the sectarian identity of the temple or idol, leading to negative emotions and conflicts.

The text also criticizes the focus on building new temples and installing new idols for personal recognition (name and fame) while neglecting ancient and beautiful idols that are falling into disrepair. This demonstrates a prioritization of ego and sectarian pride over the true spiritual purpose.

Furthermore, Drushtiraag is shown to manifest within the same sect or sub-sect, leading to disputes between different groups (like the Bis Panthi and Tera Panthi in the Digambar tradition) and a lack of appreciation for the merits of others. The author laments that instead of embracing the concept of Anekantavada (multi-perspectivism), Jains often become rigid in their own limited viewpoints.

The book concludes with a strong call to action: Jains must strive to eradicate Drushtiraag and all forms of attachment to truly embody the teachings of Lord Mahavir. True Jainism lies in Samata (equanimity), Saralta (simplicity), Mriduta (gentleness), and Santosh (contentment) – the ten virtues of Jainism, which are all manifestations of detachment. Without overcoming Drushtiraag, one cannot achieve Samyak Drishti (right perspective) or become a true follower of Mahavir, whose ultimate message was one of liberation from all forms of attachment. The author implies that the current state of affairs often sees more attachment and strife among Jains than in ordinary individuals.