Vitragta Ka Pathey Dharm

Here's a comprehensive summary of the provided Jain text, "Vitragta Ka Pathey Dharm" by Amarmuni, focusing on its core message:

The text, "Vitragta Ka Pathey Dharm" (The Path of Non-Attachment: Religion), by Amarmuni, begins by observing the pervasive discussions and pronouncements about "Dharma" (religion/duty) in society, questioning whether people truly understand its essence, nature, and meaning.

The author emphasizes the depth of Dharma, likening the pursuit of truth to diving into the ocean to find pearls, rather than just skimming the surface. Superficial knowledge of Dharma is insufficient; true understanding requires deep contemplation and introspection. Just as only a mountain whose roots reach the netherworld can accurately measure the ocean's depth, only those who have plumbed the depths of their own being can truly grasp the nature of Dharma. Life and truth are infinitely deeper than any ocean, and, as stated in Jain scriptures, "Gambhirtaram-mahasamuddao" (graver than great oceans).

The fundamental principle of Dharma, according to the text, is "Vastyusahavo Dhammo" – the inherent nature or essence of a substance (Dravya). Each entity has its unique characteristic, and that is its Dharma. Applying this to the soul (Atma), the author prompts introspection: "Who am I? Why am I wandering? What is my true abode and Dharma?" The text asserts that the soul is distinct from the five elements (Panchabhuta) and the physical body composed of flesh, blood, and bone. It is a powerful, conscious entity, superior to all material things.

The text draws an analogy with the Koh-i-Noor diamond. While the diamond itself is valuable, its value is recognized by the discerning eye of a human. A blind person would see it as mere stone. Similarly, the soul's true value is not inherent in its inertness but is recognized by its own consciousness. This consciousness, the "Antar Ka Shashta" (the ruler within), is the true source of value and the director of all senses. The realization and experience of this inner ruler, this divine consciousness, and the attainment of "Vitraag Bhav" (non-attachment) is the true Dharma.

The author explains that even though the soul possesses immense potential, it is obscured by coverings of ignorance and forgetfulness. Practices like Samayika (meditation), Samvara (restraint), Vrata (vows), and Pratyakhyana (renunciation) are not meant to create new powers but to awaken the dormant inner potential. They are like sparks of inspiration that help the soul remember its true nature.

The text highlights the role of inspiration and guidance, citing examples from Indian history where a strong voice would re-energize warriors. Similarly, in the spiritual journey, gurus provide constant inspiration to fight inner enemies like desire, anger, pride, greed, and delusion. Practices like fasting and vows are methods to remove the "ash" of negative emotions that cover the soul's inherent light.

Upon attaining the correct knowledge of the soul's true nature, the bonds of external influences (Vibhav) break instantly, just as darkness dissipates with the lighting of a lamp. The manifestation of the soul's true nature and the dissolution of external attachments occur simultaneously.

The author poses a critical question: Have we truly understood Dharma, or merely performed it as an act? Those who have recognized their true selves have also understood their Dharma and no longer wander aimlessly. The text draws a parallel with the son of an emperor begging on the streets, questioning his lineage. Similarly, if descendants of great souls like Mahavir, Krishna, and Buddha are enslaved by desires and passions, it raises doubts about their true heritage. The lack of compassion, truth, and valor to overcome vices suggests a forgetfulness of one's true potential.

The text clarifies that true soul-power is not merely physical strength but the infinite potential residing within. It criticizes the overemphasis on psychic powers like Avadhijñāna (clairvoyance) and Manahparyāvajñāna (telepathy) if they don't lead to self-realization. The ultimate goal is Kevalajñāna (omniscience), the direct perception of the infinite soul-substance, which is aided by Shrutajñāna (scriptural knowledge) that provides a glimpse of the soul's true nature.

Regarding Mukti (liberation), the text states that Jainism's battle is not with material possessions or the body itself, but with attachments, desires, and aversions (Raga-Dvesha). Vows and fasting are tools to weaken these attachments. True liberation is not the shedding of the physical body, but the shedding of Kashaya (passions). Liberation is achieved when the soul is free from desires and aversions, regardless of its physical state. Lord Mahavir's liberation, therefore, occurred when he was free from passions, not necessarily on the day of his physical demise.

In conclusion, "Vitragta Ka Pathey Dharm" asserts that the essence of Dharma is self-inquiry and introspection. It is about recognizing oneself, observing the inner self, and listening to the true, universally beneficial voice of the soul. This self-realization awakens noble thoughts of universal love, friendship, compassion, and kindness. Ultimately, Dharma is about identifying oneself, for within the self lies the path to liberation, characterized by non-attachment and the effulgence of true knowledge and bliss.