Niti Dharm Aur Samaj

Here's a comprehensive summary of the Jain text "Niti Dharm aur Samaj" (Ethics, Religion, and Society) by Sukhlal Sanghavi, based on the provided excerpt:

The book "Niti Dharm aur Samaj" explores the fundamental differences between ethics (Niti) and religion (Dharm) and their profound impact on society. The author, Sukhlal Sanghavi, argues that while ethics are essential for societal cohesion, it is true religion that drives genuine societal purification and progress.

The Nature of Society and Association:

Sanghavi begins by observing that even the smallest creatures, from ants to birds and animals, naturally seek the company of their own kind. This innate tendency for association is driven by shared characteristics. However, the author posits that only humans possess the capacity to form a "society" in the true sense. This is because humans have the unique intellectual and rational power to adapt their lifestyle, attire, language, diet, and customs. They can learn new languages, mingle with people from diverse backgrounds, and readily embrace positive aspects from others while sharing their own. This ability to integrate and evolve makes the human species uniquely suited for society.

The Influence of Society on Individuals:

The text emphasizes that individuals are inherently shaped by the society they belong to. A person's habits and practices, whether good or bad, inevitably influence those around them. For instance, a smoker can create an environment that encourages smoking, just as an educated individual can foster an atmosphere of learning. Conversely, it is difficult for individuals to completely detach themselves from societal norms and customs, even if they perceive them as detrimental. The author illustrates this with the example of an honest railway employee who refuses bribes in a corrupt system, facing ostracization and pressure from colleagues. Similarly, societal norms like child marriage, initially introduced to prevent perceived societal harm (like unmarried daughters of a certain age), can lead to further societal issues, necessitating new regulations driven by fear of social censure or legal punishment.

Ethics (Niti) vs. Religion (Dharm):

A core argument of the book is the distinction between ethics and religion. Sanghavi defines ethics (Niti) as any bond or duty that is driven by fear or self-interest. These are rules and regulations that societies create and enforce to maintain order and progress. However, he contends that these are ultimately motivated by external pressures and personal gains.

In contrast, religion (Dharm) is defined as a duty performed not out of fear or self-interest, but as a pure act of inherent responsibility, based solely on one's own inherent capability and virtue. Religion, therefore, is an internal, selfless commitment.

The Role of Ethics and Religion in Societal Development:

While ethics are deemed necessary for the "holding and sustenance" of society, Sanghavi argues that they do not lead to genuine "correction" or purification. Correction, or purification, is the true development of society, and this is only possible through religion. Societies that more fully embrace and practice true religion, as defined by Sanghavi, are inherently higher and more evolved.

Illustrative Examples:

To clarify this distinction, Sanghavi uses several analogies:

• Ticket Master vs. Honest Station Master: A ticket master meticulously checks accounts for fear of punishment and job loss (ethics). An honest station master, even when presented with opportunities for bribery, refuses it and dislikes the environment of corruption, acting out of an inner principle (religion).
• Ascetic (Tyagi) with Internal vs. External Practice: An ascetic who outwardly renounces possessions but harbors greed internally might amass wealthy disciples, deriving pride from their association (ethical adherence driven by subtle self-interest). A truly religious ascetic would have no attachment to wealth or disciples, finding contentment in their duties without pride or comparison (religious practice driven by inner renunciation).
• Ascetic with Internal vs. External Practice: An ascetic who outwardly maintains the appearance of renunciation while secretly indulging in desires due to fear of social disgrace is ethically adhering but not truly religious. Another ascetic, upon experiencing desires, either suppresses them or openly becomes a householder, thereby acknowledging their limitations and living with inner-external consistency, thus embodying both ethics and religion.

Sanghavi concludes that a society filled with ethically motivated ascetics might not achieve true progress and could even experience negative consequences, as their actions might be subtly driven by competition and self-aggrandizement. Conversely, even a single truly religious ascetic can bring about significant societal purification.

The Inadequacy of External Religious Forms:

The book critically examines claims of religious superiority based on external practices like temple worship, idol veneration, or pilgrimage. Sanghavi asserts that no single sect or religion can claim to have achieved societal purification solely through its practices. Opposing sects can often present equally valid arguments for their own practices, even those that seem contradictory (e.g., idol worship vs. idol destruction). Therefore, judging religious authenticity solely on external forms is unreliable and can lead to superficial conclusions.

The True Criteria: Fearlessness, Detachment, and Reason:

Sanghavi proposes that the universal and undeniable basis for societal welfare lies in three core qualities: fearlessness (nirbhaya), detachment (nirlepata), and reason (vivek). These qualities can be easily observed in an individual's or a sect's life.

• Fearlessness: Living in accordance with one's beliefs without fear of reprisal or social pressure. This means speaking the truth, confessing faults openly, and acting with integrity.
• Detachment: A lack of greed and attachment to material possessions or worldly status. This leads to a simple lifestyle and a focus on serving others without expecting personal gain.
• Reason: The ability to live without conflict, to utilize one's strengths and resources for the betterment of others, and to foster understanding. Where reason exists, conflict does not, and vice versa.

Conclusion:

The text concludes that true societal purification is not achieved through external ethical codes driven by fear or self-interest, but through the practice of genuine religion, characterized by fearlessness, detachment, and reason. Leaders, whether they be community elders, sect leaders, or rulers, are responsible for creating and adapting ethical norms, but the crucial task of societal purification remains. This fundamental work is a divine message, best accomplished by individuals who embody religion in their own lives, thereby inspiring others through their example rather than mere discourse. Ultimately, societal purification is an integral part of individual purification, which is the ultimate goal of religion. The author encourages individuals to self-reflect and assess the extent to which they embody these religious virtues to contribute meaningfully to the well-being of society and the nation.