A religious movement alone can save man from the mechanical oppression
of a regimented society, at the same time strengthening the social and
communal feelings, which would ensure an equitable social order. If the
religious sense is awakened in man, if man follows the right path
following the dictates of religion, each one keeping to his own right
course, there can be no conflict between man and man, nations and
nations. But experience has amply shown that religion also is defeated
by the ignorance and egoism inherent in human nature. The tendency to
aggrandizes oneself at the expense of others, which is still very strong
in man, has exploited religion for its own purpose, Thus though religion
may have helped some individuals here and there to grow spiritually, it
has not been able to raise society to a higher level. The problem that
confronts humanity today cannot be really solved by the usual type of
religious, political, social or educational movements. All these human
activities have to be taken up into a new integral vision totally
transformed. What is needed is an integral transformation by which self
light, peace, power, love, joy and beauty may be established in human
life.
An integral spiritual uplift or transformation of human life would be
possible in the near future in the world that we are witnessing today.
The change of human nature that is needed is nothing so impossible or
remote, for that which is to be developed is already there within our
being. It has not to be acquired or brought from outside or from a
distance. What is needed is to know that soul, that is within us and to
remold our external life and nature with the light and power of that
inner voice. Nature through her long evolutionary course has been
preparing man for this consummation. All the crisis that occurred in
human history have advanced mankind some distance towards that good. But
the crisis that has now come upon us has no parallels in history and the
realisation that is promised to man also has no parallel. Some men or
women should have a vision of this change, a realisation of its urgent
need. There is a growing realisation all over the world that there is no
deliverance for mankind without spirituality, Once this aspiration
became fixed and strong in man, nature�s evolutionary efforts will be
easier. Attempt for social uplift has been made by organised religion
and various kinds of idealism. But the lower egoistic nature of man has
again and again frustrated all such attempts at building up a New order
of human life, No mental idealism or partial spiritual endeavor can
overcome al-together the obstacles inherent in human nature. What is
needed is the transcendence of this nature altogether and finding a new
mould of life in a super nature. When the action of the supplemental
power begins on the earth, human life even within its own limits of
ignorance will find a new harmony. With its full manifestation humanity
will be raised to a new state of perfection and fulfillment.
The whole nature of man must be changed and transformed before there can
be a really new order of the world. This cannot be accomplished, as it
is being attempted nearly by preaching and propoganda but, only by a
thorough going psychological discipline based on the deepest knowledge
of the spirit. True spirituality does not claim the universal validity
for any moral rule or religious creed or dogma. It aims at bringing
about a fundamental change of consciousness so that men may
spontaneously follow the good, the true, the beautiful. Moral rules
which prescribe certain modes of action; and religion which lays down
certain modes of prayer and worship and performance of certain rites and
ceremonies do not by themselves constitute spirituality. Though they
can, when followed in the right spirit they prepare the mind and heart
for rising into the higher spiritual consciousness.
One has to give up all abscessing attachment to the present mental, and
physical movements, vital habits and turn inwards to find the self or
spirit within oneself. By finding the self and living in the silence and
bliss of the spiritual consciousness, one becomes the spiritual man.
Thus �He� is one who discovered his soul, has found his self and lives
in that, is conscious of it, has the joy of it, he needs nothing
external for his completeness of existence. Thus the self is always to
be won. He is won by truth and self discipline. He is won by perfect and
entire knowledge. When that is accomplished, when we are in direct union
with the soul and our outer life, and when action is controlled by it
and the light and bliss inherent in it, human life begins to shed off
all the limitations. Even in this material body, we attain peace, light,
power and joy. That is immortality to which humanity has been aspiring
since the dawn of its civilization.
Nowhere else in the world the technique of spirituality has been so
fully investigated and systematised as it has been done for thousands of
years in India. It is this which the whole world has to learn from India
today. But still India cannot effectively serve as a path finder for
others. It is not merely by preaching spirituality but by the practice
of a higher spiritual life that, India can become a model of freedom and
unity firmly founded on a spiritual basis. This is an ideal which all
Indians can accept and realise in themselves. Thus giving a practical
lead to the rest of humanity, no other �ISM� or �IDEOLOGY� can attract
the allegiance of all or of a majority of Indians. This will pave the
way to her national and cultural unity which must be accomplished now,
if India is to survives at all. It is not that other isms or ideologies
have absolutely no truth in them. Each ism has some truth in it but, it
is a partial truth and ignores other aspects and no entirely
satisfactory and lasting structure can be built upon it. Truth is
complex and many sided and cannot be expressed in simple slogans. Only
that ideology can be accepted as true which recognises the elements of
truth that is there in other slogans and ideals and Find a place for it
in a complex whole. Thus without world unity, there is little hope of
lasting peace. The problem of world peace can be solved only by
understanding the man, his nature with its roots.
Contribution of Jaina Religion to world peace :
World peace is not possible unless we understand the man and his nature.
The various religions in India and world have attempted to enhance the
good qualities of men with the help of their philosophical teachings and
relitii1ous practices. Attempts were made by all these religions to
produce the higher spiritual life and society which will create a
spiritual India to lead the rest world. Jainism has distinct qualities
and characteristics among other religions in India and the world, with
an aim of transforming man into superhuman. Jainism emphatically asserts
that every soul is capable of attaining perfection, if it willfully
exerts in that direction. The Jain Religious path envisages the
salvation of all living beings, human or subhuman and recognises no
barriers of sex, age, race, colour, caste, creed, class or states.
Everyone who is desirous of leading a healthy, good, noble, peaceful and
happy life can benefit oneself by adopting this path which is regulated
so as to encompass the varying degrees of spiritual development from a
lowest state of decadence to the highest state of Godhood. One who
adopts the Jaina religious path with extent, sincerity and in the true
spirit, will certainly find himself a better human being than he was
before. The basic spirit of this human way of life is �to live and let
live� and �do unto others as one would wish them do unto him.� That is
to live a life of understanding, tolerance, sympathetic co-operation and
peaceful co-existence and still fuller and nobler ca-realisation. The
seeker is well on the way of moral and spiritual advancement gradually
but steadily unfolding the inherent divinity which is the aim of the
true religion. Jainism is the only religion, of all religions of the
world which has the principal of Ahimsa as its central doctrine. 9t
alone has given a unique position to the doctrine of Ahimsa and has
based its ethical code entirely on the complete observance of the tenet
of Ahimsa in all its aspects. Jainism has given maximum attention to the
important practical aspects of the theory of Ahimsa, so that this can be
actually observed both by the lay followers and ascetics in their day to
day life. Jainism has ably presented in a scholastic and scientific
manner the theoretical and philosophical side of the doctrine of Ahimsa
by discussing it thoroughly not only from internal and absolute points
of, view but also, from external and real points of view. This religion
has given equal emphasis on the negative and positive aspects of Ahimsa.
Jainism is a very original, Independent and systematic doctrine, It is a
complete system with all necessary branches such as dogma or ontology,
metaphysics, philosophy, epistemology, ethics, ritual and is divided
into several sects and subsects indicative of long process of
development. It has its own deities, gurus and scriptures, its own
temples, places of worship and pilgrimage and its own festivals. Besides
the devotees it possesses a well organized monastic order comprising
both male and female ascetics. Thus this religion has a separate
identity in the world religion. Assertion of capability of attaining
every soul of perfection, principle of Ahimsa, Anekantavadi attitude
towards knowledge and Aparigraha a principal of right path, are the
crowning beauty of Jainism. Thus the teaching and practices of Jainism
can create a higher spiritual life firmly founded on spiritual base.
This religion helps to understand the man, his nature, with its roots
which is essential for the establishment of permanent world peace. The
pure and perfect path of world peace is shown by Jainism, so it will be
necessary to know how the various details of the teaching and practices
lead and help the world peace.
Religion has been the greatest force in the history of mankind and
religious experience has been man�s noblest experience. Jainism is the
religion professed by the Jains so called because they follow the path
practiced and preached by the �Jinas�. Thus the Jainism is a religion of
purely human origin and it has emanated from the mouth of the dignitary
who has secured the omniscience and self control by his own personal
efforts. In short, Jainism is the substance of preachings of dignitaries
who have attained the state of �Jinas�. After attaining self realisation
by conquering the five senses and by destroying all the karma�s Mid
after acquiring �Kevala Jnana�, the Jina spends the rest of his time in
Dharmaprabhavana. Not satisfied with his own self realisation, the Jina
engages himself in the noble task of helping his followings with his
message of Dharma and attain the same spiritual status of perfection
which lie himself has acquired by his own personal efforts. I his
Jainadharma is the boat which is provided for the human beings for the
purpose of crossing the ocean of Samsara and because of this noble task
of helping the mankind, Jina is also called Tirthankara.
Long Heritage of Jainism :
Jainism is an important, fully developed and well , established
religious and cultural system purely indigenous to India. It is the
oldest living representative of that ancient Sramana tradition of Indian
culture which was in its origin non-vedic. The Jainism has a long
traditional history which has already proved its existence with the help
of corroborative evidence. Rishabha or Adinath, was the first
Tirthankara. He is supposed to be the harbinger of human civilization.
He inaugurated the karmabhumi, founded the social order, family system,
institutions of marriage, of law, order and justice and of state and
government, taught mankind the cultivation of land, different arts and
crafts, reading, writing and built villages. towns and cities. In short
he pioneered the different human activities as they were then
understood. Rishabha, the first Tirthankara was followed by 23 others,
who came one after the other at intervals varying in duration.
Mahavir was not the founder of a new religion; what he did was only to
reform and elaborate the prevailing creed handed down through a
succession of previous Tirthankaras of the Shramana transition of
ancient Indian culture. For instance he added chastity as the fifth vow
to the system of four-fold self-restraint attributed to Parshva. During
the past two thousand and five hundred years since the Nirvana of Lord
Mahavira Jainism, the religion of the Shramana Tirthankaras has paused
through many varied vicissitudes notwithstanding which it has continued
to develop and succeed in preserving its integrity and maintaining its
significance against heavy odds. This the oldest living religious system
of civilized India. Even if its followers constitute a minority
community, though a fairly influential one, it has its own utility and
possesses vast possibilities in the context of present day world
problem, be they spiritual, social, economic, political, collective or
Individual. Thus Jainism has its own place in the religions and the
society of India and the world.
Philosophy of Jainism :
Dharma is that which leads, binds or takes back a being to its essential
nature, enables it to realise the divinity inherent in itself, helps it
to extricate itself from the misery of mundane existence and reach the
state of perfect beatitude, sustains it, supports it and uplifts it
mentally, morally and spiritually. It thus comprehends faith,
conviction, belief, creed, philosophy, path, law, righteousness, piety,
in short everything included in religious theory and practice. Jainism
is not a revealed religion and claims no divine origin, but was expanded
by those supermen who had by undergoing a course of rigorous
self-discipline and spiritual purification, known and experienced the
reality, realised the truth, practiced the path and achieved the goal.
The philosophical basis of Jainism comprises metaphysics and ontology,
cosmology and cosmography, theology and mythology, epistemology and
psychology, logic and dialectics, ethics and rituals, in short all that
goes to make a well-developed and comprehensive philosophical and
religious system. It is a metaphysical realism, an ontological optimism,
a spiritual idealism, a philosophical non-absolutism, an ethical
Puritanism and psychological rationalism. It discourages superstitions
and blind faith and encourages free rational thinking.
