Justice Perspectives from Jain Texts
Pramod M. Jain
Enriching Perspectives from the Sacred Texts on the Issue of Justice, Peace and Integrity of all Creations : Jainist Perspective
Introduction to JAINA’ Dharma & its Philosophy (Jainism) :
Indian sub-continent has been the birth palce of number of schools of thought like Jain Dharma-commonly knows as Jainism, Buddhism, Vedantism, Samkhya, Nyaya, Mimansa, etc. They are broadly known as the Indian tradition. These school of thought can be divided into two distinct groups known as the Vedi tradition and Shramanic tradition.
Both the traditions have run parallal over ages and naturally so influenced with each other so that the dividing line has become very indistringuishable. The Vedic tradition is still continuing as the religion of the majoriy of people in India. In Shramanic tradition, we find Jainism, Buddhism and other religions having been almost completely obliterated from India though Buddhism flourishes in other parts of the world.
Jaina Philosophers defined Dharms as way of life which saved the being from wordly sorrows. The only means of escaping from the misery of sara world, the cycle of birth and death, is the path of moral, mental and spiritual development based on practising the three fold path of : Right Faith, Right knowledge and Right Conduct and practising nonviolence, self control and penance.
Jaina Dharma of Jainism, as the name indicates, is the religion preached by the Jinas. The word religion means a creed or a set of beliefs. Literally, the word Jaina means a conqueror of his own self. Jinas were victors over their senses, and their passions and desired. Jinas achieved Godhood and became perfect beings blessed with perfect faith, perfect wisdom and enternal bills and free from wordly miseries and bondages for all times to come.
Synopsis of Jaina Dharma (Jainism) & its Doctrine
Jainism is an ancient religion of India, at least 5000+year (in fact much older).
It is followed by more than 10 million people, majority life in all parts of India & seceral thousand live aborad, in USA, Canada, UK, Japan, Singapore, Kenya, Thailand & several other countries.
More precisely, Jainism is a `Why of Life’.
Jainism isa scientific religion, and it logically explains various aspects of life science.
As per Jaina Dharma for our survival and existence, we shall use natural resources such as air, water, earth, fire and vegetation by providing minimum harm to natura.
As per Jainism, souls & other 5 substances of universe are without start & endless. They can neither be created nor be destroyed.
Ahimsa or non-violence is the hallmark of Jaina doctrine.
There is no `God‘ or `Creator or Universe’ as per Jainism.
Jainism emphasized manily on the purification of `soul’ and seeks to release the soul from the cycle of re-brith by freeing the soul (spirit) from (karmic) matter.
It advocates eqlity of all life forms i.e. human, animals, birds, micro organism etc. In other words, as per Jainism “All souls are equal”.
Emphasis is laid on one’s action and not on the devotion for one’s liberation from the miseries of the world.
All living beings are capable of becoming `Siddha’ i.e. liberated souls, bus as per Jainism, these Supreme beings do not intervene or respond to petitioner’s prayers.
Jaina Sacred Texts or Scriptures are known as “Agams”.
In the present time cycle (consisting of several million years), there have been numerous Jinas, out of which 24 became Tirthamkara of prophets/enlightened beings as they have created institutions for propagating Right Faith, Right Knowledge and Right Conduct, three Jewels for the salvation of humanity.
The first Tirthamkara was Lord Rishabha, also known as Adi Natha (the first Lord) who started the Jaina tradition in the present time cycle. The 24th and last one of these Tirthankaras was Lord Mahavira, who lived about 2600 years ago (born in 599 BCE) and who is erroneously considered as the originator/founder of Jaina Dharma/Jainism. Lord Mahavira was the senior contemporary of Lord Buddha.
The name of India, Bharata which means affinity for the light of knowledge that is infinite and immortal. This has been the goal of our saints (yogis and munis). `Simple living and high thinking’ has been the motto. Today’s Hinduism is an amalagamation of ideas of many such thinkers in the land of India. History is witness to the contribution of Lord Mahavira, 24th and last Tirthankara (prophet) of this time cycle and his predecessors : Lord Parshvanatha (23th Tirthankara) and Lord Nemi (22nd Tirthankara).
It is worth to remember here that Lord Nemi was the (elder) cousin of Lord Krishna (Krsana). Jainism hails both these great royal men of Dwarka. It is a lesser known fact of many that Lord Nemi renounced the throne in favor of Lord Krishna who eventually attended the sermons of Lord Nemi at the Mount of Giranara, now known as Junagarha. Lord Buddha initially became a seer in the path of Lord Parshvanatha and later founded a new religion, Buddhism.
Thus we can see fusion of thoughts in the ancient India. The spirit of many ideals as we shall be enumerating soon may be better appreciated through the lens of Jianism. Lord Mahavira’s personal life is an example of gender equality and eradication of inequalities based on birth, caste, creed and race.
Jainism is perhaps one of the most scientific religions in the world and therefore it is still relevant to the society and the world. Jain metaphysics approves of the scientific axion that nothing is destructible.
That means nothing can be created out of nothing. or out of something, which does not all exist in one from or the other. The Jaina doctrine is pertinent when it advocates that the universe is uncreated, real, eternal, and infinite with no beginning and end. The modern science has confirmed that this universe has automatic working process and the matter is never destroyed; it only undergoes changes into different states or modes. This is the law of nature.
The Jainas offer, a five fold worship which is universally practiced by all sects of Jains and is given the name `Namokara Mantra’.
This Mantra is an under :
- 1.Namo Arhantanam-I bow to the Arihants-the omniscient personages.
- 2.Namo Siddhanam-I bow to the Siddhas-the bodiless liberated souls.
- 3.Namo Ayariyanama-I bow to the Acharyas-the heads of the Muni (monk) Sangha.
- 4.Namo Uvazzhyanam-I bow to the Upadhyays-the head teacher Munis (saints).
- 5.Namo loye Savva Sahunam-I bow all Munis (saints) in the universe.
One can not fail to be struck by the catholicity or universality and the impersonal tone of the about incantation of Mantra. The workshipis given to all souls worthy of veneration throughout the universe-the Loka, irrespective of any distincation of caste of creed or time or clime. Only the aggregate of the qualities are worshipped rather than any individual A or B. Whosoever satisfies the qualifications be smart (or any of the five workships) is worshipped.
The institutions set up the Jaina Tirthankaras (prophets) consisted of four groups;
(1) Munis (monks), (2) Aryika (nuns), (3) Shravak (Sravaka) (male laity), (4) Shravika (female laity).
Jaina Dharma believes that the universe consists of six Dvavya or substances, classified in to 2 main groups :
- (1) Jiva (soul) or a living, conscious substance and
- (2) Ajiva or nonliving substances suvh as
Pudgala (matter), Akasa (space), kala (time), Dharmastikaya (Medium or motion) and Adharmastikaya (medium of rest).
In Jaina evolutinary theory, all souls are equal but are bound by varying amount of matter i.e. asravas (karmic particles), reflected in the type of body they inhabit. The attachment of matter with soul is beginning less, and it is under the influence of matter that the soul undergoes the cycle of life and death with related pain and pleasure, changing the bodies through transmigration of soul in which Jainism, like the most oriental schools, firmly believes.
Soul Classification : The lowest form of physical bodies, like those of trees and vegetation, have only the sense of touch, yet are able to experience pleasure and pain and have souls. Air, water, fire and earth also have consciousness. [There is a report bya a Japanese scientist, Mr. Masaru Emoti. about water consciousness.
All these are single sensed living beings. Above these forms of life are micro-organisma and small animals with two, three or four senses. The highest grade of animals and human beings, with five senses (of touch, taste, smell, seeing and hearing) also possess rationality and intuition. As a highly evolved form of life, human beings have a great moral responsibility in their mutual dealings and in their relationship with the rest of the universe.
The Jaina doctrine of Karma is fully substantiated by the obvious disparities among living creatures. This doctrine makes the transmigration of soul a proven fact and establishes their continuity and immortality. The Karma doctrine of Jainism also does away with the necessity of any outside agency, an invisible all pervading, omnipotent and omniscient Supreme Being, creator, destroyer, preserver and dispenser of justice for the purpose of punishing or rewarding living beings, Scientists also feel no need of any unknown hand to interfere with the automatic working of the universe.
Jaina community is richly endowed educationally and economically. Literacy level of Jain community is close to 90%. They lead in the fields of industry, business, education and Dasa (Ten) Lakshana (Laksana) Parva (or Paryushan) is the single most important festival in the Jaina Dharma.
During these ten (or eight days), the entire. Jaina community becomes engrossed in an atmosphere or enthusiasm and felicity and religion. This Jaina festival is characterized by renunciation, austerities, study of the scriptures, repetition of holy hymns (sutras) living a total compassionate life, meditation and expressing devotion for the Tirthankara.
Modesty, discipline, compassion, charity and other such good qualities are essence of Jainism and Jainism is to have a Right faith as its foundation. The purpose of life according to Jain teachings is to realize oneself, to experience wholeness, peace and reverence for all life. Therefore, the real purpose of Das Lakshan Dharma or Paryushan is to purify our soul by observing and correcting our own faults, asking for forgiveness for the mistakes we have committed, and taking vows to minimize our faults.
Daily introspection in Jainism at fixed time, called Samayika, makes every individual to reform and improve his or her attitude and behaviour. If involves moralistic analysis of individual’s action both at mental and physical frames, boosting self-confidence to stay firm on moral grounds etc. It many also involve confession to a reverend teacher and better counseling.
It is said that the criminal records of Jainas have been insignificant both at Mugalu and British rule. It goes without saying that India was in its golden period during, the rule of Chandra Gupta Maurya, a well-known Jain ruler. Even King Ashoka reverted back to this style or fule after the Kalinga misad venture.
A close scrutiny of a few Jains who got involved with crimas shows that they deviated from this noble path. This again goes to show the relevance of Jain principles for law and order as well as peace and harmony.
At the core of Jaina faith lie five vows that dictate the daily life of Jaina (male and female) laypersons, monks and nuns. Thse five vows, which also insipired and influenced Mahatma Gandhi, are :
- Ahimsa : Non-violence->to repect the lives and feelings of other living beings & not to hurt anyone even in thought (mind), words (speech) and deeds (bodily actions).
- Satya : Truthfulness-> not to tell lie or indulge in any type of falsehood.
- Acourya : Non-stealing-> not to take away anything unless it is given by the owner.
- Brahmacarya : Celibacy/Chastity->not to indulge in any kind of sensual pleasures (for monks); limiting relations to one’s spouse only (for house holders).
- Aparigraha : Non-possessiveness->not to acquire/keep more than what is needed to live/maintain a simple and happy life (and give away/donate excesses as charity).
Above are five minor vows or anuvrata. Even famous yogi Patanjali had adopted these five principles as pary of his eight limbs of yoga. These are possible models for ensuring international peace, justice and integrity. The Jaina vows can easily be reinterpreted in an ecological fashion.
The practice of Ahimsa/Non-violence in the Jaina context fosters an attitude or respect for all life-forms. Ahimsa itself is defined as “Apraturbhavah Khalu Ragadinam Bhavati ahimseti” (Purushartha Siddhyopaya, 44) i.e. the state free for negative traits such as illusion, ignornance, myths, anger, eho, conceit and greed as expressed in thoughts, speech and deeds. All the violence we see at home, workplace and terrorism now possibly everywhere stem from these negative traits gaining ground.
Non-violence is the foundation stone of Jaina religion. It reaches the principle of “live and let live” and believes that life is too sacred to be injured even in the minutest form. Thus the environment and ecology of which one hears so much now-a-days, is automatically preserved under the ages of Jaina practices.
Jainism warns that ahimsa can survive only through better management of policies, communication or dialouges and behaviour.
One should ensure care in exchange of commodities and honour treaties keeping the spirit of harmony. Even manufacture or production, formulation, package, label, storage and transpory (import and export) of commodities, articles etc. must follow harmonized rules and agreements.
Lord Mahavira taught that only the one who understood the grave demerit and detriment caused by the destruction of plants and trees could also understand the meaning and merit of reverence of nature.
The emphasis is also on the central role played by the nuns and monks who serve as the conscience of the Jaina tradition, advocting protection for even those being lacking awareness, such as plants, insects and the living bodies contained within earth, water, fire and air.
The principle of Satya or truth is quite different from general perception. Satya according Jainism is to speak sweetly and with good effect. In other words, telling a harsh or bitter truth that would be detrimental to the recipient or society is not truth in real sense.
Asteya or non-theft is another great principle. According to Jainism, adatta danam asteyam i.e.claiming an idea or property not duly given by the rightful ownet is a theft. Preservation of human races and heritages in their originial form is aldo imperavtive. Ethics and honesty are the key words. Thw vow of not stealing can be used to reflect on the world’s limited resources and prompt one to think of the needs of future generations.
Brahmacarya (celibacy/chastity) or sexual restraint is another important vow that not only helps to control population growth but is also instrumental in stopping the spreading of deadly diseases such as HIV, Aids,Parigraha (possession) is the false feeling of exclusive ownership.
Aparigrah (non possessiveness) on the other hand is based on the principle that the resources are common property of all living beings. It calls for equitable distribution and judicious exploitation of natural resources. Hoarding of food grains and such other commodities is shunned. Luxurious lifestyle is forbidden.
Defining the boundaries of business and rule is also prescribed for the dutiful citizens including rulers. Service to the society in terms of philanthropy is a must. The discipline of non possession given one pause to think twice before indulging in the acquistion of meterial goods, one of the root causes of current ecological concerns.
To sum up before proceeding further : by taking above five basic vows or Anuvrat, the Jaina laity endeavors to live of moderation and restraint and to practice a measure of abstinence and austerity. Wants should be reduced, desires curbed and consumption levels kept within reasonable limits. Using any resource beyond one’s needs or the misuse of any part of nature is considered a form of theft. Indeed, the Jaina faith declares unequivocally that waste and creating pollution are acts of violence. Accumulation of possessions and enjoyment for personal ends should be minimized.
Wealth creation must have a philanthropic goal. Giving charitable donations and time generously for community projects is an obligation. It is this sense of social obligation that has led the Jainas to founds and maintain innumerable schools, colleges, hospitals, clinics, lodging houses, hostels, relief and rehabilation camps for the handicapped, old, sick and disadvantaged, as well as hospitals for ailing birds and cow shelters for sick and saved animals. Wealthy individuls are advised to rocognize that beyond a certain point their wealth is superfluous to their needs and that they should manage the surplus as trustees for social benefit.
Jainism and Environment
Lord Mahavira preached universal truth for all times to come when he said, “One who neglects or disregards the existence of earth, air, fire, water and vegetation, disregards his own exixtence which is entwined with them.” Not only did he preach on environmental and ecological issues, but his entire life was also an example of how to live in perfect harmony with the environment.
The Jaina code of conduct is profoundly ecological. Transgressions against the vow of non-violence include all forms of cruelty to animals and human beings. Many centuries ago, Jainas condemned as evil the common practice of animal sacrifices to the gods, Except for allowing themselves the judicious use of one-sensed life in the form of vegetable, Jainas would not consciously take any life for food or sport. Jainas are strict vegetarians, consuming neither meat nor fish, nor eggs.
Jainism stressed more and more on vegetarian dieut since inception. According to it, the object of man’s food is not just to fill his stomach, to maintain health or to satisfy his taste but to properly develop his mind, character and spirituality too, our intake of food is closely related with our thinking, character and deeds. There is high truth in ancient saying that the kind of food you eat determines the kind of man you are. In fact, it is an indicatro of one’s innermost self.
Meet eating is totally against human nature. It is the result of perverted taste, which becomes a sort of addiction. As such it should be completely discarded.
Vegetarianism is based on the principle of compassion towards less evolved species on the planet. Animal products like silk, leather etc are not encourages for use. There is a need to envolve and encourage vegan style of life. Mahatma Gandhi’s crusade with Ahimsa is well known. Jaina Saint, rajchandra’s motivation of him is also mentioned in Gandhi’s autobiography.
Alcoholism and narcotic drugs drives men and women especially away from mutual care and share, most of the times. They are detrimental to growth and development. An intoxicated man loses control of him and harms the society.
Jainism ordains its followers to daink water after proper distillation with the view to avoid the killing of tiny germsn (not visible to naked eyc) of water. Jainism lays stress on taking meals before sunset in defense of the vow of non-violence.
The modern science also tells that after sunset many tiny (not seen by naked eyes) livings beings come into existence in the atmosphere. Also it is a advised by physicians to eat 3-4 hours before sleep to help with digestion. The Physicians and Ayurvedic literature also suported Jains’ viewpoint on day dining.
The Dairy industry treats the cow as a milk producting machine. The cost of mass producting cattle, poultry, pigs, sheep and fish to feed our growing population…….include hugely inefficient use of freash water and land, heavy pollution from livestock feces….and spreading destruction of the forest on which much of our planet’s life depands. (Source-Time Magazine, 11-08-1999) To ensure steady milk pyoduction thr dairy forms.
- Keep cows pregnant all the time through artificial insemination or other means.
- Sell baby calves to veal or beef industry, where they are slaughtered in six months to two years.
- Sell the adult cows to the slaughterhouses around four years of age when the milk production yield drops.
American Slaughter house kills the following number of animals daily
- Cattle 130,000 per day (more than 5000 per hour)
- Calves 7,000 per day
- Hogs 360,000 per day (15,000 Hogs per hour)
- Chickens 24,000,000 per day (1 million Chicken every hour)
- Livestock (Cattle, Calves, Hogs, Pigs etc) production accounts for more than half of all the water consumed (for all purposes) in the USA.
- A third of the surface of North America is devoted to grazing. Half of American croplands grow livestock feed (mostly of cattle) for meat and dairy products.
- 250 million acres of land in the USA have been deforested for livestock production.
- 25 million acres (an area the size of Austria) in Brazil and the half the forests in Central America, have been cleared for beef production.
- The value of raw materials consumed to produce food from livestock in greater than the value of all oil, gas and coal consumed in America.
- Growing grains, vegetables and fruits uses than 5% as much raw materials as does not meat and dairy production.
- The production of meat and other animal products for food contributions signifi cantly of meat and other animal products for food contributions significantly to the primary global warming gases carbon di oxide, methane and nitrous oxide, ac counting for 9%, 37% and 65% or world totals, respectively.
- The world is cuttently raising over 50 billion farmed animals for slaughter each year and, in addition to its major impact on global warming, this is contributing significally to the destruction of tropical rain forests and other valuable habitats, pollution of rivers, rapid species extinction, soil erosion and depletion and over environmental threats.
Spritiual relationships, from an ecological perspective, can be understood with the help of some of the basic tenets of Jainism;
- (1)injure no creatures (Save panna hantavva),
- (2)do not command andy creature,
- (3)do not own any creature.
- (4)do not employ one as the servant (save pana na pariggahetvva).
Jainsim holds that we are to treat others, as we want to be treates and this refers not ony to other people buy also to the entirety of our planet.
Lord Mahavira Says, “Kill no creature.” Lord Mahavir goes on to say that one who is afflicted with lust us bereft to knowledge and perception. Truth will always beffle such a person. These beings have consciousness.
Peace today, is in pieces. Jainism places great importance on rational (Right) perception (SAMYAK DARSANA), rational knowledge (SAMYAK JNANA) and rational (Right) conduct (SAMYAK CHARITRA). In plain words, rational perception entails accepting and believing only what is true based on one’s study, observation and experience.
The knowledge derived through such an approach is rational knowledge. It should be pointed our that the process of attaining rational knowledge begins by having and open mind and by giving up blind faith and notions prevalent in today;s society.
According to the basic tenets of Jainism, rational perception and rational knowledge impel an individual to adopt rational conduct. Rational conduct includes practicing the virtues of non-violence, truth, non-stealing, chastity and non-possessiveness. If also entails self-restraint and penance. Steadfastly following such rational conduct, in turn, brings about peace of mind and happiness in life.
Rational knowledge helps a worldly soul minimize attachment and other passions. It helps and individual become interested in spiritual uplift and develop altruism. According to the basic principles of Jainism, the soul of a worldly being is distinect from the body and other entities of the universe. Every being is independent, responsible for the consequences of its own action. Such as insight constitutes the essence of the Jaina teachings.
Thus the three together, Right knowlege, Right vision and Right Conduct, known as Tri Ratna, form the Jaina code of conduct. The relationship between the three jewels is one of complementariness. They are incomplete and ineffective individually as a means of salvation but form the three parts of one whole. The three are inseparable.
Jaina doctrine is the treatise or manual for achieving success in any field through the process of harmony with the world-external. There has to be symphony between system and its sorroundings. The enemy or the barrier within each individual is the real one as per Jainism.
The following ancient Jain aphorism is refreshingly contemporary in its promise and forms the basic of the modern day science of ecology. “Parasparopagraho Jivanam. (Tattvarthasutra, 5.21.2)-All life is bound together by mutual support and interdependence. Environment is imbued (saturated) with living beings therefore if we harm “ONE” we harm “ALL” living beings.
The global ecological crisis cannot be solved until spiritual relationship is established between humanity as a whole and its natural environement. Jainsim has been staunch protector of nature since inception of the Jaina faith. The religion of nature, Jainsim paves the way to understanding nature’s utility and the essential nature of plants, worms, animals and all sorts of creatures that have their own importance for maintaining ecological balance.
Every species in the biotic world depend on another for survial. We know now the importance of this altruism from the prinicples of ecology and nutrient cycles. Man can no longer afford the selfish way of living through the destruction of environment and ecology. Climate change, depletion of ozone layer, soil erosion, deforestation etc. are some of the grave perils challenging the human kind and its welfare.
Jainsim believes that nothing is permanent without change. In other words, every system is dynamic and due allowance should be given to the impact of changing environment and ethos. The following aphorism from Tattvarth Sutra (TS), if suitably interpreted, would teach us bling faith, disharmonious behaviour, passion, never care attitude and ideologies us causes of underdevelopment and back wardness in microcomic as well as macrocosmic levels.
Mthyadarsana avrati kasaya pramada yoga bandha hetavah (TS ch 8 : 1)
Blind faith has no place in Jainsim. It is considered to be mother of all evils (Ratnakaranda Sravakachara 34). Next in line is kasaya or passions. We must focus on anger managment, ego managment, transparency in life and tempering of greed.
The triple As that stand but and valid for us are : Ahimsa, Aparigrah and Anekanta (and Syadvad-meaning `point of view’). We have already advocated to role of the first two. Ekant is inflexibility or rigidity in notions, theories, strategies, approaches, concepts etc. Jainism is very emphatic that all-round knowledge is possible only through accomodation of opposing views in a harmonious maner and therefore advocated anekanta or pluralistic view. “The ideologies in isolation annihilate each other but in unison synergize” is the golden principle enunciated by Tirthankara as.
Anekantvada and Syadvada emphasize the concept of universal interdependence and specifically recommend that one should logically and impartially take into account and accommodate the viewpoints of other species, other communities and nations, and other human beings. This guards us from holding opinions that are based on views that are onsided and exterme. Every person ventilats his views about the given object according to his attitude and capacity.
His limited knowledge is inadequate to throw the flood of light on the entire object. Out of so many facts, he deals with only one or some. This pertial knowledge and partial success is dangerous especially when he feels that his knowledge is complete and correct. This is the real humanitarian outlook. We must think objective irrespective of our religion and icology. Jainism believes that each citizen irrespective of his/her affiliation to race, language, nation, gender, age has equal right to lead a life with dignity, in a harmonious manner.
The above principle of Syadvada and Anekantvada can be easily explained by famous story of six blind men exploring an elephant, the giant animal they never came across in their life. This is taken from one Jaina book called purushartha Siddyupaya in Sanskrit written by Acharya Amritcandra ji in 10th Century. AD. The stroy goes like this:
- 1st man touching elephant’s body & side says it is like a wall
- 2nd man touching its foot says it is like pillar
- 3rd man touching its trunk says it’s like branch of tree
- 4th man touching its tail says it is like a thick rope
- 5th man touching its ear says it is like a winnowing fan
- 6th man touching its tusk says it is like a spear
As we know each one of them was correct within their rights but the animal was neither this nor that but sum total of all facts put together. In a pluralistic society, the solution must come from this consensus approach based on amicable consultations, based on mutual trust and respect.
Proper understanding of the co-existense of mutually opposing groups through these principles rescues one from conflicts. It is a humble attitude of tolerance and justice and to pay respect for other’s views. Mutual co-operation is the law of nature and this is the best method to provide justic in its true sense. This important principle, as explained above, also highlights the root cause of violence, terrorism when few fundamentalist individuals of different religion interpret religious techings to their liking. contrary to its intended meaning.
Unfortunately, the objective of Modern Economics is neither peace nor non-violence. Its goal is economic prosperity. In order to fulfill the objective of pervasive prosperity, it also expects that desires, needs and production are expanded, and as a consequence thereof, it is accepted that greed should be promoted.
The other element is consumption. Consumption is essential, but since consumerism surfaced, it has expanded to an extent that is has impacted health, mind and consiousness. In a way, new consumerism is the corollary of a new type of violence. Violence has already assumed a new dimension. Everybody has developed craving in his mind that a certain amount of consumption is essential.
If that is not satissfied, then effort is made to satisfy it in one way or the order. Today’s Economics does not recognize the need for moral and human values. Under these conditions, aquisition somehow or the other becomes the only objective.
As such, single sensed souls also feel pain when injured or destroyed and one commits violence when indulging in such acts e.g. cutting of trees, excavating the earth recklessly, water wastage etc. Incidentally, all ecologists, environmentalists and preservationsts are coming to the same conclusion as a result of the latest advance of science.
There is a movement for preservation of animals, realizing that every creature-tiniest or wildest-has its place in the scheme of nature. Tree cutting, pollution of water of rivers and oceans and needles unplanned excavation of earth is raising protests. The world is coming to the same path as preached by Jainism millenniums ago.
After the nuclear holocaust witnessed in Hiroshima and Nagaski, thousands of peace organizations sprang up in all parts of the world raising their voices against nuclear weapons and demanding complete disarmament. These people say that their main aim is to save the world from the third world war but as a matter of fact many will agree that the third world war has already begun. It is wae against nature.
Environmental and ecological disaster that closes in on humanity now will result in the annihilation of all forms of life on this earth. We must spread the message of deep ecology that all life is bound together. We must limit our needs (Aparigrah vow).
The solution to the problem can be summed up in one word : self-restraint. It is essential that is should be practised on an extensive scale. Self-restraint connotes reduction and limitation. It means exercising restraint in relation to conveniences, consumption and wealth.
Religion in Latin mens `to unite’, but history reveals that many of the relgious have more often been the cause of war and disunity and have distrubed the peace of manking. Although all religions and philosophies stand by peace and nothing else, all saints and philosophers have lived and died for peace but have never killed any living form or creature in the name of religion. A greater need is felt today to understand the very nature of peace and to understand the role of religion in its light.
Peace and justice can survive and thrive only in the rule of universal compassion and fellowship based on equality and respect irrespective of outward diversity and natural adversity. There is a need to look at Jaina Dharma/Jainism as a viable option for addressing the challenges and redressing the problems.
If there is only religon, it will be for all humans whatever and wherever they are.
Through there is no acceptable name for this human religion, it would be humanism in the best sense of the world. Hinduism, Christianity, Baha’ism, Islam, Jainism, Buddhism, Sikhism, Confusianism will all be than names of different sects and not of religions. If taken in the right spirit the above formulation will rule out the possibility of all feuds and wars in the name of religion, for by defination the latter can only be a unifying factor and an instrument for common weal.
Further, life in this world is more important than that after death. Religious concerns should directly aim at improving the quality of life and rightenosness of conduct should take precedence over formal and ritualistic practices associated with orthodox religion. The religion should not merely act as part of worship but as an instrument of purifying character.
The greatest concentration has to be on the present education system and life sytle which is responsible for the present-day hedonism, consumerism and acquistiveness. We can hope for a new man, a new society and a new world if the seeds of self-restraint are sown in the young students’ mind from the very beginning. Materialistic expansion and spread of armaments cannot bring about a new world order.
Finally the mantra for peace, is to REALISE YOURSELF, BE HAPPY, COMPASSIONATE AND DO GOOD and KEEP DOING GOOD. Be happy in all circumtances, and do well to all the people you can, by all the means you can, at all the times you can and in all the places you can.
Before I conclude, I would like to offer my sincere thanks to my learned Jaina Scholars and friends located in other countries who have provided me with written meterial, references which are used in the preparation of this paper.
If I have presented anything not according to sacred Jain Scriptures then mistake is entirely mine and I seek forgiveness for my wrong interpretation./actions.
Jai Jinendra !
REFERENCES
1.Acarya Griddhapiccha (1st centruy A. D.) Tatvartha Sutra
2.Acharya Samantabhadra (2nd century, A.D.) Ratnakaranda Sravakcara
3.Ibid, Swayambhu Stotra
4.Acarya Amratchandra (10th century, A.D.) Purusartha Siddhyupaya
5.Jaini, JL. (1915) Outlines of Jainism, JL Jaini Trust Indore (India)
6.Jain, Sagarmal (2007). The world of religion in unity and world peace : Jain Perspective Jain journal x Li (n) : 185-200
7.Jain, Mahendra Kumar (1955). Jain Darshan and Vishwa Shanti Ch 11 :pp.431-434. In Jain Darshan (Hindi) (Jain, Mahendra Kumar) Sri Ganesh Prasad Varni Jain Granthmala, Varanasi (INDIA)
8.hastri Nemichandra, Jyotishacharya (1964). Tirthankara Mahavira aur unku Acarya Paramapara (Hindi) vol 1. ch 11. Samaj vyavastha pp 550-603. Sri Bharatvarshiya Digamber Jain Parishad, Muzaffar Nagar (INDIA)
Some of the popular and informative websites containing lot of useful information on Jainism are as below :
*http://www.jainworld.com
*http://www.jainsamaj.org
*http://www.jainplgrimages.com
*http://www.ibiblio.org/jainism/database
*http://www.atmadharma.com
*http://www.jainspirit.org
*http://www.jainpirito.org.
*http://www.cs.colostate.edu/malaiya/jainhlinks.html
Arhat Vachan-July to December 2010
