Moksha Dharm Aur Vyavastha Dharm

Here is a comprehensive summary of the provided Jain text "Moksha Dharm aur Vyavastha Dharm" by Muni Sukhlal:

Title: Moksha Dharm aur Vyavastha Dharm (The Dharma of Liberation and The Dharma of System/Arrangement) Author: Muni Sukhlal Publisher: Z_Mohanlal_Banthiya_Smruti_Granth_012059.pdf

This text, authored by Muni Sukhlal, delves into the complex and often misunderstood nature of "Dharma," distinguishing between its ultimate meaning and its societal or systemic applications.

The Ambiguity of "Dharma"

The author begins by highlighting that "Dharma" is a word that has always been associated with confusion, not just in contemporary times but also in ancient history. In ancient India, the concept of Trivarga (the trinity of Dharma, Artha, and Kama – righteousness, wealth, and desire) was prevalent as the goals of human endeavor. Texts like those by Acharya Somprabh emphasize that without these three, human life is as meaningless as that of an animal. However, among these, Dharma is considered paramount, as Artha and Kama are rendered tasteless without it.

The Shift from Pure Dharma to Systemic Dharma

The text points out that while Dharma was accepted within the Trivarga, it became closely linked with Artha and Kama. While Dharma might have initially meant self-purification, it gradually became intertwined with societal arrangements and systems.

The author references Krishna's explanation of Dharma as the cause of both Abhyudaya (worldly progress) and Nihshreyasa (liberation). This dualistic interpretation led to a significant confusion: Dharma became necessary for both worldly life and salvation.

The Fundamental Nature of Dharma: "Vatthusahavo Dhammo"

To address this confusion, Jainism (and other philosophies) proposed the concept of "Vatthusahavo Dhammo," meaning "the inherent nature of a thing is its Dharma." This definition clarifies that Dharma is what makes a thing what it is. For example, fire's Dharma is to burn; it is fire because it burns. Similarly, consciousness is the Dharma of the soul. When the soul deviates from consciousness and attaches itself to material objects, it moves towards Adharma (un-Dharma).

This understanding elevates Dharma to a Chaturvarga (the fourfold goal), where the fourth pursuit is Moksha (liberation). This distinction separates the Dharma of liberation from the Dharma of societal systems.

The Corruption of Dharma through Societal Arrangements

The text criticizes the common usage of terms like "Dharmayuddha" (righteous war), "Dharma ki kamai" (righteous earning), and "Pati Dharma" (husband's duty). The author questions whether war, possession, or even a wife can truly be Dharma. These usages, the author argues, are deeply rooted in societal arrangements.

In this context, Dharma has come to mean "social system." Whatever system provides happiness becomes labeled as Dharma, and whatever causes suffering becomes Adharma. Wars fought according to rules are called Dharmayuddhas, earnings made justly are "Dharma ki kamai," and monogamy is "Pati Dharma." The author laments that many societal rules and prohibitions (Vidhi-Nishedh) found in scriptures like Shruti and Smriti have been stamped with the label of Dharma, leading to "darkness" in the name of Dharma. Consequently, the Dharma of the soul has been lost, and the Dharma of material objects has taken precedence.

The Materialistic View vs. Spiritual Bliss

The text then addresses the atheistic viewpoint, exemplified by the sentiment: "Drink and eat, beautiful-eyed one! What has passed, fair one, does not return. Fear not! What is gone does not come back, for this world is merely a collection of experiences." This perspective, associated with thinkers like Brihaspati, focuses solely on sensory pleasures and worldly comforts as the meaning of life.

However, the author warns that such a self-centered pursuit of material pleasure can lead to disorder and harm to others. Therefore, societal arrangements cannot be entirely dismissed. While the validity of specific scriptural injunctions might be debatable, the existence of a happiness beyond sensory pleasures must be acknowledged. As long as material pleasure remains the ultimate goal, the bliss of the soul cannot be attained. The text distinguishes between "sukha" (pleasure), found in material objects, and "ananda" (bliss), which is beyond material objects, residing in the soul.

Dharma as Philanthropy and the Perils of Sectarianism

When pleasure becomes paramount, acts of charity like feeding the hungry or giving water to the thirsty can also be labeled as Dharma. This leads to people frequenting religious places to fulfill their worldly desires. As long as material pleasure is the central focus, the joy of liberation cannot be experienced, and community conflicts are inevitable.

The author links contemporary issues like religious conversions to the lack of understanding of "Moksha Dharma" and criticizes them as driven by the ego of increasing sectarian numbers. True Dharma, he states, is the renunciation of ego, while sectarianism is the ego of renunciation. People tend to align with the sect that appears to offer them material sustenance or upholds traditional practices. This is why votes are solicited in the name of Dharma, and religion is often exploited for political gain.

The Need to Protect Moksha Dharma

The text concludes by emphasizing that while politics might have its own "Dharma" (societal function), it must be protected from the influence of "Moksha Dharma" and also from sectarianism. Similarly, while politics should not be devoid of righteousness, it should not infiltrate into Dharma. This separation is possible only if the concept of "Moksha Dharma" as the fourth pursuit of human endeavor is correctly understood.

In essence, Muni Sukhlal's work is a call to re-examine the true meaning of Dharma, distinguishing it from societal conventions and material pursuits, and re-emphasizing its core purpose as the path to self-realization and liberation.