SUBSTANCE OF DHARMA: INDIVIDUAL AND SOCIAL LEVELS

-Prof. MAHAVIR SARAN JAIN

Truth is one. Yet, it can be expressed in many ways. Similarly, Dharma is one but is propagated to mankind through numerous religions. Dharma is the substantive (noun) of each religion. Every religion, in addition to a substance, has many adjectives that make it unique.

Dharma is the power by which human qualities develop in an individual. Dharma elevates the qualities of humanity and social awareness in an individual. Dharma makes the action of the individual pure and pious. Dharma inspires a person to possess and practices those virtues and values, which make him a good human being. A good human being invariably means a good social being also.

What are those virtues and values that a human being is expected to possess in his life? Do egoism, anger, greediness, unrestrained sexuality, cruelty and violence deserve possession? If all the members of society possess these traits, if everybody breaks the moral or social order of sexual–life, can the concept of family be conceived and social relations are established?

The basis for a happy life and harmonious social order is self-restraint. It does not mean renunciation or the total elimination of desire. Desires should not be suppressed or removed, but should be sublimated. When a person governs himself, it is self-restraint. When a person observes social or governmental rules, leads his life with a sense of responsibility, then his rights and freedom exist. When a person controls the acquisition of commodities, economic disparities become less and the basic necessities of every person can be fulfilled. When there is no self- restraint in the members of a society, chaos prevails and the government punishes its citizens severely to protect the social–order. The grip of the government becomes severe and merciless and a centralized power or dictatorship comes into existence. Thus, Dharma adherence is a prerequisite for having happiness & freedom in personal life and equality and harmony in social life.

The relevance of dharma at a personal level lies in the welfare and happiness of an individual, his liberation from illusion/ Maya/ mental impurities and finally in attaining a state of salvation/ mukti/ moksa/ pure consciousness/ enjoyment of pure bliss/ nirvana/ baikund/devotional worship and supreme devotion to Ishwara. Dharma purifies one's consciousness and sublimates human instincts. Dharma imparts in individual feelings of compassion and affinity towards other beings

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The relevance of dharma at a social level lies in establishing those social conditions that are essential for peace, goodwill, freedom, eqality, progress and development in a society. The Vedic seers laid the foundation stone for harmonious social life. “Sangachchhadhvam samvadadhvam sam vo manansi janatam (You go together, speak together, let your minds think together)” (Rig-Veda 10/191/2). The Upanishad seers gave new dimensions to dharma and darshan. In order to establish social unity, Upanishad thought proclaims: “Ekastatha sarva bhutantaratma (Supreme exists in all individual souls)”and “Ishavasyamidam sarvam (Supreme pervades all)”.

Bhagawan MAHAVIR and Gautam Buddha launched Dharma revolutions. Bhagawan MAHAVIR said – “No logassa esanam chare (Do not imitate or follow anybody)”, “Sampikkhae appaganappaenam (You communicate and inspect yourself)”. Bhagawan MAHAVIR also underlined the social relevance of accepting dharma – “Ahimsa Paramodharma (Non-violence (towards others) is the greatest Dharma)”. Gautam Buddha gave a message of friendship and compassion to every man. He also said: "Pariksya bhiksavo! Grahyamad vacho Na tu gauravat (You accept my words after examining them; do not be influenced by my greatness)”.

In the middle ages, the saints criticized religious rituals and religious ostentation, and questioned the significance of Pundits dutifully and devotedly studying and interpreting Vedas. While saying "Pakhand bhakti Ram nahin rijhe (Ram is not attracted towards hypocrite devotion) ", Saint Namdev has drawn our attention towards the inner core of dharma. The purpose of life lies in such devotion that leads to self-realization - “Kaya antar paiya, sab devan ko dev (The Self is in our inner-body. Self is the God of all gods)" (Dadu Dayal).

Dharma exists neither in the village nor in the jungle but in our antaratma (Inner self). Does spiritual contemplation means prostrating before God to fulfill ones worldly desires? Can a person become Dharmic by offering money at a temple? Does the significance of Dharma lie in the collection of articles and commodities or in being relieved from mental impurities like lust and aversion?

A religious person cannot be selfish. Having known that 'One', he knows everyone. He establishes in himself a sense of belonging to everyone. Every particle of the universe becomes as important to him as his body and soul. Through the identification of 'All', he identifies himself. Tulsidas expressed it beautifully - "Parahit saris dharama nahin bhai, par pira sam nahin adhamai (There is no Dharma better than doing well to others and there is no meanness worse than hurting others)".

In essence Dharma means the spirit of non- voilence, universal love and purity of heart. It should be our earnest desire and endeavor that no adjective added to qualify the substantive (Dharma) become more prominent than the substantive itself.

Prof. MAHAVIR SARAN JAIN

123, HARI ENCLAVE

CHANDPUR ROAD

BULAND SHAHR