Sansar Ane Dharmnu Anushilan

This document is a review of Sukhlal Sanghavi's book "Sansar ane Dharmnu Anushilan" (The Practice of Worldliness and Religion). The review, titled "Anushilan," analyzes the various essays within the book, offering commentary and insights.

The review covers the following key themes and essays:

Part One:

• 1. Fundamental Questions of Philosophy: This essay, prompted by a question, explores who can research, lead, and advance philosophy. It examines the similarities and differences between philosophy and physical science, the role of debate in seeking truth (when it's helpful and when it's a hindrance), and whether truth-seekers regulate, nurture, or purify their desires. The reviewer highlights the book's clarification that the suffering described by philosophers like Sankhya and Buddha is not absolute but conditional, based on desire (trishna). The author emphasizes that overcoming desire leads to contentment and happiness, even amidst worldly experiences. The review praises the clarity and insight of this essay, stating it removes despair and inspires effort.

• 2. The Meaning of Life: This essay addresses the ultimate goal of life. The reviewer suggests that understanding what life is and how to live it harmoniously, without disturbing others, is more practical than abstract speculation. The author's concept of "life art" (Jivan Kala), encompassing self-discipline and discretion, is discussed. This "life art" is described as subtle, broad, and inclusive of both personal and others' well-being, fostering courage and compassion. The review notes that mastering this art will naturally reveal life's ultimate purpose. It also touches upon the innate human capacities for curiosity, imagination, creativity, willpower, and hopeful faith, and the art of not wasting physical or mental life. The reviewer suggests that if this "life art" is understood, the larger questions about the origin and end of life might also find resolution.

• 3. Interest in the World: This essay argues that interest in the world is inherent and cannot be eradicated, but it can be purified and expanded. The reviewer states that this interest, when broadened beyond the personal, leads to a more subtle and extensive worldview. As this focus widens, its binding nature diminishes, and the interest is naturally sustained and increased, leading to detachment (vairagya) in a broader sense. The core idea is that as "the self" (swa) expands to include "the other" (para), the distinction between self and other dissolves, representing the growth and purification of worldly interest.

• 4. The Place of Death in Life: Similar to the previous essay's call to broaden personal perspective, this essay discusses the beneficial, necessary, and inevitable nature of death from the viewpoint of a larger life. While seemingly sorrowful, death actually makes way for the development and orderly progression of a broader existence. The reviewer notes that this is evident from a clear perspective. The underlying principle in both "Interest in the World" and "The Place of Death in Life" is the expansion of a limited, personal view to encompass a larger life and harmonize it with others. This perspective is the basis of religious and philosophical understanding. True detachment and fearlessness of death stem from understanding the meaning of a larger life and its integration with personal life. Detachment is the dissolution of personal desire and the cultivation of interest for the well-being of a larger life. Fearlessness of death is the eagerness to contribute to or harmonize with this larger life. The reviewer uses the analogy of a Brahmachari leaving his previous stage for a wider life, finding fulfillment rather than sorrow, to illustrate how death, in its broader context, can be seen as a gateway to greater purpose and harmony. The essay's aim is to cultivate this broader perspective, which requires purifying desires and transforming the inner world.

• 1. Victory Over Death: This essay discusses how death can be overcome when a broader perspective of public welfare (Mahayana philosophy) is adopted. Life and death become equivalent because what was achieved in life can continue to be achieved after death, and death can inspire others. The reviewer highlights the analogy of water droplets and streams contributing to the eternal flow of the Ganges, emphasizing the sacrifice of the individual for the collective. The author prioritizes collective liberation and rebirth over individual liberation. The reviewer notes that even if one believes in individual liberation, a true seeker can remain balanced between life and death. The reviewer draws parallels to Buddha and Mahavir, who, despite believing in reincarnation, found equal peace in death as in life. The essay suggests that understanding death as inevitable and having lived a successful life, having conquered desires, allows for balance in life and death, and thus victory over death, whether for personal or collective welfare.

• 1. Is Life Happy or Sad?: This essay ultimately advocates for discretion and effort in dealing with happiness and sadness. Philosophers who see the world as solely suffering emphasize the need for discretion and effort. Those who believe the world is inherently happy and suffering is an illusion also advocate for the same. The reviewer points out that the common thread is the emphasis on discretion and effort. The essay uses examples like a slippery slope and Himalayas, and more pointedly, the example of trying to heat fire with hot water, to illustrate that our perception and reaction to situations are key. The reviewer concludes that the desire to eliminate suffering and enhance happiness ultimately means the soul chooses a state of happiness, even if it's progressive. The attempt to eliminate personal suffering is an attempt to overcome the worldly state. Philosophers who call the world suffering are not incorrect; they acknowledge happiness but consider it transient, lacking lasting satisfaction. Lasting satisfaction or progressively developing satisfaction is what philosophers define as happiness. Some have described this as the absence of suffering. The review notes that in the worldly state, happiness and sadness are mixed, and the advice to contemplate suffering is for generating detachment. The essay's author clarifies that this advice is merely a prohibition against becoming engrossed in material pleasures. In practical life, the existence of relative happiness and sadness is accepted by all, and all emphasize discretion and effort, which can also be applied to selfless action. The reviewer concludes that the author's explanation of this point is profound and refreshing.

Appendix:

• "I have no worries": The Hindi bhajan composed by the author in response to this is described as attractive and melodious. The reviewer interprets the phrase "two days of life" not literally, but as a metaphor for a short life. The bhajan serves as a warning to those who cling to the pleasure of this short life, suggesting that physical life is a means to achieve eternal life, and this means should be used accordingly, without forgetting eternal goals for present pleasures. The reviewer notes the author's adept expression of this idea in the new bhajan, resolving any perceived contradiction with the older phrase. The review suggests that the new bhajan evokes a positive attitude that the older phrase might not, especially if interpreted as indifference or detachment from worldly life without inspiring collective welfare. The reviewer emphasizes that the clarification of ancient expressions resolves misconceptions.

Part Two:

• 1. Devotion to Avatars: This essay addresses the corruptions that have arisen in the name of devotion to Avatars and Gurus. The reviewer finds this essay very useful in correcting these distortions. The reviewer notes the prevalence of sects based on devotion to Avatars and Gurus, with each sect often rejecting the Avatars and Gurus of other sects, even when their practices are contradictory. The essay's mention of Brahmanical ingenuity, scholarly style, and metaphorical descriptions of the Brahmin mindset is deemed accurate. This essay is considered beneficial for everyone, especially devout individuals.

• 2. Two Perspectives: This essay distinguishes between the conventional or empirical (vyavahar) perspective and the pure, definitive (nishchay) perspective. In the conventional view, Avatars and Gurus are considered God. While the initial aim is to increase respect and foster devotion, a lack of discretion leads to negative consequences. Those who receive and those who offer reverence can fall into the lust for honor and enjoyment. Devotees, following the herd mentality, fall deeper. The pure perspective is presented as a way to awaken and save from such falls. The reviewer explains that the Christian, Muslim, and Jewish perspective is that God is a separate entity. Those who see God not as an independent being but as a potential to be realized in all humans consider someone an Avatar because they have achieved divinity through effort, which others can also do. This increases respect but is not limitless. Gurus are considered as such only as long as they possess good qualities, thus avoiding the mistake of inheriting Godhead. The reviewer states that equating Gurus with God leads to the promotion of immorality from a sense of infallibility, making correction of this perspective necessary. The author's explanation of the figurative or symbolic meaning of God in Avatars and Gurus is praised, supported by analogies of gold and water. The reviewer stresses that the essay's focus on the underlying perspective behind beliefs is crucial, as philosophical or perspective correction shapes conduct. While conduct is established, changes in perspective do not always lead to immediate changes in established practices. This leads to a gap between advancing philosophy and lagging practices. The reviewer uses the example of Advaita philosophy versus the caste-based practices of untouchability in daily life to illustrate this point. The essay suggests that if conduct were initially shaped by the core principle of Advaita, untouchability might not have arisen. Similarly, the principle of brotherhood is inherent in Islamic conduct, but not consistently in Hindu Dharma. The reviewer notes that while the idea of worshipping idols emerged in new sects, the common society continued to worship idols. The concept of respecting women was established, but in practice, women were often disregarded or held in lower esteem, with equality in practice not established. This indicates that ideas travel at the speed of electricity, while conduct moves at the speed of a Russian cart.

• 3. Purity of Worship: This essay emphasizes truth and unwavering devotion, which are essential for religiosity. Mere study of religious texts, scholarly pursuits, or extensive reading does not bring religiosity. On the contrary, an excessive desire for knowledge can even hinder it. Religiosity means devotion to Dharma, which involves the cultivation of virtues and unique loyalty to an ideal. This is a distinct hunger that cannot be satisfied by the food of study. The reviewer acknowledges the author's description of Hindu worship as a "khichdi" (a mixed dish) and Islamic worship as sincere, unique devotion, agreeing with the accuracy of this observation but noting that it can lead to ignorance and hatred if it lacks deeper understanding. "Khichdi" worship is seen as a tendency to benefit from anywhere and attach to anyone. Single-minded devotion is the tendency to attach to only one. If there is understanding and discretion in this, it can be beneficial. The reviewer argues that if the synthesis of deities from various countries is based on knowledge, there will be no envy or hatred towards others, unlike the destruction of other deities by Muslims due to ignorant single-mindedness. True, profound knowledge makes single-minded or multi-minded worship noble. The reviewer emphasizes the need for equanimity, generosity, purity of mind, and discretion. Even a worshipper of "Khuda" who is pure-minded will be tolerant towards other deities, and a worshipper of multiple deities, if pure, will not stray from the right path or mislead others. The reviewer uses Gandhi Ji's prayers as an example of devotion that, despite being a mixture, was beautiful due to his true devotion and balanced equanimity. Conversely, worshipping multiple deities in a temple without proper understanding or purity might be curious but not spiritually nourishing. The reviewer concludes that when the author speaks of unwavering devotion, it implicitly advocates for discretion, knowledge, and equanimity. This should also be considered acceptable in the synthesis of deities. While the author's religious development might be in a particular direction, not everyone develops in the same way. Ramakrishna, undoubtedly religious, had devotion to multiple deities yet experienced spiritual growth.

• 4. The Power of God-Devotion: This essay defines Satyagraha as the strength to live life by adhering to truth and achieving one's goal. In Satyagraha, truth is the relationship between the means and the end. This is the power of God-devotion or spiritual strength.

• 5. Indirect Worship: The reviewer states that only celebrating and accepting one's own sect makes life stunted and blind. Faith in past traditions, ideals, or ancestors should not prevent learning philosophical perspectives from worthy individuals of the present and recognizing present duties. This past faith should manifest in a new form towards present individuals; otherwise, it is a form of death.

• 6. Two Types of Devotees: The author analyzes small matters from daily life, critiquing blind faith and human weakness. This analysis is not only accurate but also deeply insightful, which is the author's forte. The essay "Two Perspectives" also includes a captivating analysis of an incident during a journey.

• 7. Some Questions About God: This essay discusses the place of God and karma in life. It also serves as a warning to a novelist who has generated atheism regarding God.

"Sansar and Dharma" (Worldliness and Religion):

• 1. Rebuilding Religion; 2. New Perspective: This section summarizes the author's thoughts and actions at different times. It appears to encapsulate the essence of his extensive writings on philosophy, social reform, the meaning of life, God-devotion, and sects. The essays in the "New Perspective" section are described as aphoristic, with other essays providing further details on these points. The reviewer suggests reading the "New Perspective" essays first, followed by those that elaborate on specific points for better understanding and study. For example, the concept of "the meaning of life" in the "New Perspective" requires reading the essay titled "The Meaning of Life." The answer to whether karma is individual or social can be found in "Some Questions About God." This section is deemed a concise guide to life.

• 3. Limitations of Scriptural Perspective: This essay establishes the superiority of the saint's perspective, or experience and discretion, which is a form of direct evidence. A perspective reliant on scriptures, however learned, is indirect and influenced by external pressures or conformity. Even scholars cannot transcend tradition, while saints possess that strength. Reliance on scriptures leads to popular devotion, a reactive activity, whereas the saint's perspective is the opposite, providing sustenance to scriptures and scholars. People welcome the saint's perspective without considering their scriptural knowledge, while they expect it from scholars. Even with the strongest support for a scripturally-minded person, the ultimate recourse is to the saint, as they are free from bondage. This essay is highly thought-provoking for those with sectarian tendencies.

• 4. Scriptural Discretion: This essay discusses the hierarchy between experience and scripture, authoritative sayings, and inference, the lack of which leads to ignorance. This essay and the one on scriptural perspective complement each other, highlighting the importance of the strength of yoga and the necessity of yoga.

• 5. Limitations of Religious Conferences: This essay presents the limitations of religious conferences in a manner befitting a true Satyagrahi. It reflects Mahatma Gandhi's life of unwavering faith in one religion while extending goodwill to all religions and striving for improvement in each. Resolving complex and diverse issues, especially those related to inter-religious harmony, requires not just imagination but also witnessing and experiencing such lives. The reviewer notes that past events appear present because the author has witnessed them and personally engaged with the path. The essay showcases the author's skillful presentation.

• 6. Siddhi of Resolve (Sankalp Siddhi): This essay explains the law of karma through the description of Sankalp Siddhi, which is considered self-evident. The author likely contemplated this during his spiritual practice.

• 7. Jap (Chanting): The author's writings on Jap are based on his personal experience. Ancient practitioners also had this experience, and Gandhiji's Jap demonstrated its utility in stabilizing the mind, remembering both forms of consciousness, and achieving resolve. Ultimately, the name "Ram" guided him to accept death with a focused mind. The reviewer highlights the analogy of a jungle and a storeroom used in the essay to vividly depict the scattered, restless, steady, unstable, good, and bad impressions or resolves in the mind, helping one to see their own mind clearly. The author's explanation of Jap, a practice considered useful in spiritual sadhana, is presented as universally applicable. Such analysis, elaboration, and generalization are rarely found elsewhere.

• 8. "Yajñātva Mokshyase Shubhat" (By sacrifice, you will be liberated from the impure): The reviewer agrees that there is no difference between karma and Dharma, as Dharma is performed with understanding. The goal of life, through purification of the mind and practices like Yama-Niyama and Bhavana, will naturally lead to self-realization, or at least to steadfastness in one's true nature.

• 9. Brahmacharya and Aparigraha: The reviewer discusses how one can practice Brahmacharya (celibacy) and still appear acquisitive. Limited Brahmacharya can coexist with non-acquisition. There is no cause-and-effect relationship between Brahmacharya and Aparigraha, but accepting Brahmacharya from the perspective of Aparigraha is supportive. Limited Brahmacharya, if it leads to progeny, also supports Aparigraha to some extent. Sometimes, true Brahmacharya arises from a pure intention of Aparigraha, and sometimes, a pure vision of Brahmacharya naturally fosters Aparigraha. The core issue is correct understanding and discretion.

• 15. Weak Sattvic Nature: The reviewer addresses prevalent misconceptions about wealth and the acquisition of means. Despite these illusions, the pursuit of liberation through knowledge or character is emphasized. However, true knowledge is not attained, and character development is seen as ending within current practices. Therefore, there is a need for true knowledge about knowledge, liberation, and character, and for dispelling misconceptions. The adherence to principles is as important as, if not more important than, knowledge. The reviewer states that the imaginary fears of birth and death are illusions. Subtle discretion, patience, and earnest effort are necessary in the outward forms of Jap, Tap, or Vrat; otherwise, they become material. True spiritual individuals have warned against such material Dharma. When inner Dharma awakens, all actions become Dharma. Inner Dharma means subtle discretion, the diligence to increase and seek it, constant vigilance, and awareness of cause and effect. Living according to broad ideals without fulfilling them leads to dissatisfaction.

• 16. Karmic Decay and Activity: This essay discusses nivritti (cessation of activity) and pravrutti (activity), attitude, and transformation, which are satisfactory for every sect seeking liberation. Actions that progressively develop knowledge and character, and do not have a negative impact, fall into the category of nivritti. This leads to a state of knowledge and character where actions no longer affect them, which is the state of Moksha (liberation). The reviewer highlights the distinction made in the essay between a conscious giver and a conscious receiver, and how the difference in their attitudes is useful for understanding Jain texts. The essay also contrasts the effects of abstaining from actions (like giving and receiving) with experiencing them. The reviewer notes that the difference does not lie in activity or cessation of activity, but in the pure intention and conscious action of giving and receiving all four types of charity (dana) and receiving them, which leaves no impurity on the knowledge or character of the giver or receiver, but rather enhances them due to discretion, equanimity, sense of duty, and absence of ego. This essay dispels many misunderstandings and is universally useful. Like "Weak Sattvic Nature," this essay is recommended for study within religious circles or for those qualified to read it. The reviewer suggests that profound essays on philosophy are for specific audiences, while essays like "Weak Sattvic Nature" and "Karmakshaya" are accessible to all and should be explained to a higher class. Essays like "Sankalp Siddhi" and "Jap" are also included here.

• 17. Religion and Philosophy: During spiritual exploration, introspection, analysis, and purification of desires are personal and progress-oriented. As this happens, individuality or the sense of self diminishes, and the resulting conduct becomes broader and more Mahayanic. Ultimately, no personal liberation is perceived apart from the welfare of all. If one believes in a single consciousness as the root of the world, no individual can conceive of personal liberation and be content with it. Similarly, if one believes in multiple consciousnesses, yet equal, no seeker can be satisfied with personal liberation, as it contradicts the principle of equality. Whether one believes in one or many equal consciousnesses, a true seeker must become Mahayanic. The reviewer suggests that the Mahayana sentiment might have arisen naturally for this reason. The idea of personal liberation might stem from the concept of differences in consciousness or from the consideration of unavoidable differences in merit and demerit, remnants of caste-based rituals. Even before the concept of liberation, people strived for higher status through good deeds, but these efforts were personal. This tendency has become inherited. When the concept of liberation was introduced, the personal pursuit of higher status led to a focus on personal liberation, which continues today. However, this is inconsistent with the principle of equality and self-identity. True equality and unity can only be achieved through collective liberation. Therefore, the actions and conduct of a seeker should be towards collective liberation, and this should be the ideal. The reviewer quotes, "We have become accustomed individualists. He who is more concerned about his own welfare and not at all about the world is considered a truer seeker." (p. 1882). This emphasizes the need to first dispel the Hinayana (lesser vehicle) mindset during spiritual practice and after achieving it. The karmic law, which was considered from an individualistic perspective during the state of inequality, is also considered in the same way during the state of equality and non-duality. This is social karma, where the karma of one affects another. The idea that one's karma ends solely within oneself and does not affect others is individual karma. Conversely, this is social karma. The reviewer notes that the inevitable interconnectedness of all individuals, the idea that no one is completely separate from another, has given rise to the tendency to establish conduct for universal welfare, or it states that public conduct should be based on this philosophical principle. This philosophy exists in substance-imperfection, Brahman-Jiva, microcosm-macrocosm, part-whole relationships, but it has not translated into widespread conduct. It has not been able to counter individualistic conduct concerning the state of variety. Philosophy has progressed, but individual karma and conduct have been forcefully aligned with it, or they have remained the same. Currently, religion should be shaped according to this advanced philosophy. In this, both philosophy and religion are made completely free, so that whatever sects they originated from or developed in and became confined to, they can all be freed from sects and embrace each other, becoming universally pervasive. The intention is also that philosophical inquiry should culminate in religious conduct. What is the meaning of philosophy if it does not result in religious conduct? And religious conduct can only be primary if the primary intention is the purification and enhancement of humanity, and only then is the welfare of all beings considered in relation to it. When humanity is not fully nurtured, even religious conduct aimed at the welfare of all beings becomes dry.

The review concludes by referencing "Sansar ane Dharm" by Shri Kishorilal Mashruwala, as analyzed by Panditji.