Saral Manav Dharm Part 01

Here's a comprehensive summary of "Saral Manav Dharm Part 01" by Mahendra Sen, based on the provided text:

Overall Purpose and Philosophy:

"Saral Manav Dharm Part 01" (Simple Human Dharma Part 01) is a book aimed at educating children and young people about fundamental principles of ethics, morality, and Jain philosophy, presented in a simple and accessible language. The overarching message emphasizes the importance of good conduct, righteous living, and spiritual well-being for individual and societal progress. The book advocates for a life guided by truth, non-violence, compassion, and self-control, drawing upon Jain teachings and historical examples.

Key Themes and Chapters:

The book is structured into various chapters, each addressing a specific aspect of "human dharma." Here's a breakdown of the key themes covered:

• What is Dharma?

  • Dharma is defined as the inherent nature of a thing (e.g., fire's nature is to burn). For humans, it's about living a righteous life that leads to happiness and peace.
  • True dharma involves Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra).
  • It's not just about rituals or external practices but about transforming one's character and behavior to benefit oneself and others.
  • Happiness is found in knowledge and spiritual growth, not in fleeting material pleasures.

• The Benefits of Good Company (Satsang) and the Harm of Bad Company (Kusang):

  • Children's character is shaped by their companions. Good company fosters good habits and learning, while bad company leads to ruin.
  • Metaphors like a water droplet turning into a pearl on a lotus leaf (good company) versus evaporating on hot iron (bad company) are used.
  • The text warns against the negative influence of bad company, likening it to being in a room filled with soot – even the wise will inevitably get smudged.

• The First Propounder of Dharma in India: Rishabh Dev:

  • This chapter introduces Lord Rishabh Dev, the first Tirthankara of Jainism, as the one who provided humanity with the means to survive and thrive when the wish-fulfilling trees (kalpavriksha) withered.
  • He taught agriculture, weapon-making for self-defense, writing, education, animal husbandry, trade, and service.
  • He is also credited with establishing the four social divisions (Brahmin, Kshatriya, Vaishya, Shudra) based on occupation, not birth.
  • His son, Bharat, is said to have conquered India, giving it its name.
  • The chapter mentions the colossal statue of Bahubali (Gomateshwara) at Shravanabelagola, son of Rishabh Dev.

• Purity of Food:

  • Good health and a pure mind are linked to pure food. "As you eat, so you become."
  • The text recommends a diet of grains, milk, fruits, and vegetables, suited to the Indian climate and constitution.
  • It emphasizes eating in a peaceful environment, with family and friends, chewing food thoroughly, and avoiding rushing meals.
  • Food is categorized into three types:
    • Sattvic (Pure): Promotes health, clear thoughts, peace, and intellect (milk, fruits, grains).
    • Rajasic (Active/Passionate): Leads to lethargy, indigestion, and weakened intellect, often sought for taste (spicy foods, sweets).
    • Tamasic (Inert/Dark): Incites excitement, negative emotions, and animalistic behavior (alcohol, meat, honey, certain fruits).
  • The Harm of Meat: Meat is not natural for humans; human anatomy differs from carnivorous animals. It's linked to diseases like tuberculosis and requires more digestive energy. It refutes the idea that meat increases strength or valor, citing vegetarian figures like Hanuman, Bhishma Pitamah, and Arjuna. Scientific evidence suggests plant-based foods offer superior nutritional benefits.

• Bhamashah (A Play/Monologue):

  • This chapter features a historical account in the form of a dramatic piece depicting the loyalty and sacrifice of Bhamashah, a minister of Maharana Pratap.
  • Faced with the potential enslavement of his homeland, Maharana Pratap is about to leave Mewar in despair.
  • Bhamashah intervenes, offering his entire personal wealth to fund an army, enabling Maharana Pratap to continue fighting for Mewar's freedom.
  • This story highlights extreme patriotism, selfless giving, and the importance of resourcefulness in times of crisis.

• Living Beings and Their Classification:

  • The text introduces the Jain concept of Jiva (living beings) and Ajiva (non-living things).
  • Jivas possess a soul and the capacity to know or see.
  • Jivas are classified based on the number of senses they possess:
    • One-sensed (Ekendriya): Perceive through touch only (plants, earth, water, fire, air).
    • Two-sensed (Dvi-indriya): Touch and taste (worms, snails).
    • Three-sensed (Tri-indriya): Touch, taste, and smell (ants, lice).
    • Four-sensed (Chatur-indriya): Touch, taste, smell, and sight (wasps, mosquitoes).
    • Five-sensed (Panch-indriya): Touch, taste, smell, sight, and hearing (humans, animals, celestial beings).
  • The cycle of birth, death, and rebirth (samsara) is explained, where souls transmigrate through various forms. Liberation (moksha) is achieved by purifying the soul from karmic impurities.

• Life and Karma (The Four Passions - Kashayas):

  • Karma adheres to the soul, obscuring its pure knowledge and binding it to the cycle of rebirth.
  • The "kashayas" (passions or afflictions) are the primary drivers of karmic attachment. There are four main kashayas:
    • Anger (Krodha): Leads to mental and physical distress, and the karma formed in this state strongly adheres to the soul.
    • Pride/Ego (Mana): Creates arrogance and a sense of superiority, alienating others. Humility is advocated.
    • Deceit/Illusion (Maya): Involves dishonesty, cheating, and hypocrisy, leading to loss of trust and social disrepute. Simplicity is advised.
    • Greed (Lobha): The "father of sins," driving individuals to lie, steal, kill, and engage in unethical practices for material gain, with insatiable desire. Contentment is the antidote.
  • The chapter stresses the importance of overcoming these kashayas for spiritual purification and societal respect.

• Veer Shiromani Chamundaray:

  • This section celebrates the life of General Chamundaray, a brave and learned warrior who served King Marasimha II of Mysore (approximately 1000 years ago).
  • Though born a Brahmin, his mother was a Jain, and he was a strong proponent of Jain principles like Ahimsa (non-violence).
  • He was skilled in both warfare (under Acharya Aryasen) and spiritual knowledge (from Acharya Ajitsen Swami).
  • The text argues that Ahimsa does not make one cowardly but rather strengthens the true warrior, citing Mahatma Gandhi's non-violent struggle as an example.
  • Chamundaray was honored with many titles for his bravery.
  • Under his patronage, arts, literature, architecture, and trade flourished.
  • He commissioned the construction of the 57-foot tall statue of Bahubali (Gomateshwara) at Shravanabelagola, renowned for its beauty and artistry.

• Prohibition of Intoxicants:

  • Addictive substances like cannabis, datura, alcohol, charas, ganja, tobacco, and opium destroy both mind and body.
  • They lead to immoral activities such as gambling, meat consumption, theft, prostitution, and murder.
  • The chapter debunks the myths that these substances are necessary for fashion, social acceptance, or spiritual devotion (e.g., the misconception about Lord Shiva).
  • It highlights the health hazards and financial drain caused by intoxicants and encourages people to stay away from them and those who promote them.

• The Purpose of Human Life:

  • The common aspiration to become a doctor, engineer, or leader often stems from a desire for wealth and social status.
  • The book suggests the true purpose of human life should be social service, national service, and self-realization, leading to peace and happiness.
  • Being a doctor should be about serving the sick, a police officer about maintaining peace, and a professor about nurturing good citizens.
  • Accumulating wealth alone does not bring contentment. Money is a tool, not the ultimate goal.
  • Human life is a precious opportunity for noble deeds and contributing to the welfare of oneself and all living beings.

• Discipline:

  • Discipline is crucial for personal and societal order.
  • Following rules and regulations in various settings (home, school, public places) leads to a well-ordered life.
  • Obedience to elders, polite speech, and timely action are hallmarks of a disciplined child, making them beloved and respected.
  • Discipline enhances one's inherent qualities, similar to how gems enhance the beauty of gold jewelry.
  • Western countries' progress is attributed, in part, to their strong emphasis on discipline.

• Bad Habits (The Seven Deadly Sins - Sapta Kubyasana):

  • The book details seven detrimental habits that lead individuals astray:
    1. Gambling: Any activity involving betting, leading to financial ruin and moral decay (e.g., the Pandavas' downfall).
    2. Meat-eating (Mansahar): Associated with animalistic tendencies, violence, and numerous diseases.
    3. Intoxication (Bhaya - Alcohol/Drugs): Leads to loss of control, foul smell, and clouded judgment.
    4. Prostitution (Veshyagaman): Causes poverty, ill health, and social disgrace.
    5. Hunting (Shikar): Unnecessary cruelty to innocent animals.
    6. Theft (Chori): Taking what is not given, leading to punishment and distress.
    7. Adultery (Par Nari Sevan): Violating marital vows, leading to destruction of reputation and social conflict.
  • These habits are considered grave sins that corrupt both the present life and the hereafter.

• Good Conduct (Sadaachar - The Five Small Vows):

  • This chapter outlines the five fundamental vows of Jainism, practiced in a modified form by householders (Anu-vratas):
    1. Non-violence (Ahimsa Anu-vrat): Avoiding harm to sentient beings as much as possible. While householders may inadvertently cause harm to one-sensed beings through daily activities, they must strive to minimize harm to two-sensed and above, and refrain from intentional violence, cruelty, or causing pain. Medical procedures for healing are not considered violence.
    2. Truthfulness (Satya Anu-vrat): Speaking the truth, but not in a way that causes unnecessary harm or distress to others. Truth that causes harm is considered falsehood. Saving an innocent life may justify a carefully considered untruth.
    3. Non-stealing (Achaurya/Asteya Anu-vrat): Not taking what is not given. This includes avoiding theft, cheating in weights and measures, adulteration, hoarding for profit, and accepting bribes. Public resources like water and soil can be used without explicit permission.
    4. Celibacy/Chastity (Brahmacharya Anu-vrat): Restraining sensual desires, particularly refraining from sexual relations with anyone other than one's own spouse.
    5. Non-possession/Non-attachment (Aparigraha Anu-vrat): Limiting desires and possessions. Contentment and renunciation of excess are key to happiness. Greed is a source of perpetual unhappiness.

• Childhood of Bapu (Mahatma Gandhi):

  • This section highlights the formative years of Mahatma Gandhi, emphasizing the influence of his religious parents.
  • His early exposure to the play "Satyavadi Harishchandra" instilled in him a deep commitment to truth.
  • A friendship with a boy who advocated meat-eating to gain strength and liberate India led Gandhi to experiment with meat-eating, which he found deeply distressing and guilt-ridden.
  • He learned to lie to his parents to hide his actions, causing him immense inner turmoil, and eventually renounced meat-eating due to his conscience and his father's religious practices.
  • His upbringing exposed him to various religions, fostering interfaith harmony.
  • His experiences in England reinforced his vegetarian principles, despite facing dietary hardships.

• Ahimsa (Non-violence) - Deeper Explanation:

  • Reiterates the principle of "Live and let live" and causing no harm to others.
  • Explains that any action or word that causes suffering to another is a form of violence.
  • Ahimsa is a quality of the soul and the ornament of a brave person.
  • The text distinguishes different types of violence:
    • Sambandhi Violence (Intentional Violence): Deliberately harming beings out of malice, religious ritual (sacrifice), or sport (hunting). This is the type householders must renounce.
    • Udyogi Violence (Occupational Violence): Unintentional harm caused through daily occupations like farming, trade, or running factories. Householders can engage in this.
    • Viruddhi Violence (Protective/Justifiable Violence): Violence used in self-defense, protecting the country, or punishing wrongdoers. This is a duty, not a sin, but should not be directed at the weak or innocent.
    • Arambhi Violence (Incidental Violence): Harm caused in the course of basic living, such as breathing, drinking water, or cleaning. This is unavoidable even for ascetics.
  • It emphasizes that true bravery lies in upholding justice and not tolerating injustice. Those who oppress, hunt, or perform ritualistic killings are the truly violent ones.

• My Feelings (Meri Bhavna) & Salutations to the Nation (Desh Vandana):

  • These concluding sections offer prayers and pledges for a virtuous life, selfless service, universal well-being, and national pride. They reinforce the core values of compassion, truth, non-violence, and dedication to one's country.

Overall Message and Impact:

"Saral Manav Dharm Part 01" aims to cultivate strong moral character in its young readers by presenting timeless ethical principles in a relatable and engaging manner. It emphasizes that true religion is about living a life of virtue, contributing positively to society, and striving for spiritual purification, rather than mere ritualistic observance. The book serves as a foundational guide for understanding the Jain perspective on living a meaningful and responsible life.