Applied Philosophy Of Jainism

"The Applied Philosophy of Jainism" by Prof. Sagarmal Jain, published by Prachya Vidyapeeth, is a compilation of three key articles that explore the practical application of Jainism's core tenets in contemporary life. The book is jointly published by Prachya Vidyapeeth, Shajapur, and Parshwanath Vidyapeeth, Varanasi.

The publisher's note highlights that the book bridges theory and practice, aiming to provide solutions to individual and global problems through the application of Jainism's fundamental principles: Non-violence (Ahiṁsā), Non-absolutism (Anekānta), and Non-possession (Aparigraha). These three doctrines are presented as the backbone of Jaina ethics and are crucial for a meaningful and peaceful existence.

Introduction: The introduction sets the stage by acknowledging the current era of science and technology, which, despite its advancements, has led to a decline in moral and spiritual values. This "transition of values" has resulted in various global issues like mental tension, the threat of annihilation, economic inequality, consumer culture, ideological conflicts, and ecological imbalance. The author posits that these problems stem from humanity's materialistic and selfish outlook. Jainism offers solutions through its core principles:

• Mental Tension: Attributed to unlimited ambition, greed, and egoism. Jainism's remedy is detachment (anāsakti), as taught in texts like the Uttaradhyayana-sūtra.
• Survival of Human Race and Disarmament: Driven by advanced warfare technology and nuclear weapons. Jainism emphasizes fearlessness (abhaya) and disarmament (aśastra), as proclaimed by Lord Mahāvīra, advocating fighting against one's own passions rather than others.
• Economic Inequality and Consumer Culture: Fueled by the desire for possession and accumulation of wealth. Jainism suggests self-imposed limitations on possessions and consumption, and using surplus for societal welfare.
• Conflicts in Ideologies and Faiths: Addressed by the Jaina theory of Non-absolutism (Anekānta), which emphasizes that reality is complex and can be viewed from multiple perspectives. The book stresses accepting rational and logical views from all perspectives.
• Preservation of Ecological Equilibrium: Jainism's concept of non-violence (ahiṁsā) extends to all living beings, including earth, water, air, fire, and plants. Polluting or harming these elements is considered violence. The book highlights Jaina practices of limiting resource use and the principle of non-violence as solutions to ecological imbalance.

The author expresses gratitude to those involved in the publication and hopes the book will be instrumental in promoting the understanding and application of Jainism's core principles for the benefit of common individuals. The book establishes a connection between the three main tenets and the "three jewels" of Jainism: Right Perception (Samyak Darśana), Right Knowledge (Samyak Jñāna), and Right Conduct (Samyak Cāritra), with Ahiṁsā corresponding to Right Perception, Anekānta to Right Knowledge, and Aparigraha to Right Conduct.

Chapter I: Jaina Concept of Non-violence and its Positive Aspect This chapter delves into the multifaceted nature of non-violence (Ahiṁsā) in Jainism, contrasting it with other religious traditions. It argues that while the term "non-violence" might seem negative, its true essence in Jainism is positive.

• Evolution of Non-violence: The meaning of non-violence has evolved from avoiding harm to oneself and one's kind to extending it to all living beings, including microscopic organisms. It has also evolved from external actions to internal dispositions and from prohibition to positive actions like mercy and compassion.
• Positive vs. Negative Non-violence: Merely refraining from violence is considered "negative non-violence" and insufficient. Jainism emphasizes "positive non-violence," which includes compassion (anukampā), kindness, service, and alleviating the suffering of others. This positive aspect is seen as integral to true non-violence.
• Canonical Basis: The chapter cites sixty-four synonyms for Ahiṁsā in Jain canonical texts, many of which refer to the positive aspects. The concept of "anukampā" (compassion) is explained as feeling the pain of others as one's own and making selfless efforts to mitigate it.
• Critique of "Heartless Non-violence": The author refutes the idea that Jainism's non-violence is "heartless," arguing that this misunderstanding stems from focusing only on the negative aspect and ignoring the positive dimension of compassion and service.
• Lesser vs. Greater Violence: The chapter discusses the Jaina principle of evaluating violence based on the sensory and spiritual development of the beings involved, not just the number of individuals affected. This principle allows for making choices that involve the least amount of violence when unavoidable.
• Social Harmony and Positive Non-violence: Positive non-violence, characterized by affection, cooperation, and selfless service, is presented as the foundation of social life. It fosters empathy and mutual support, countering selfishness and conflict.

Chapter II: Development of the Theory of Non-Absolutism (Anekāntavāda) and Qualified Assertion (Syādvāda) This chapter explores the philosophical underpinnings of Anekānta (Non-absolutism) and its linguistic counterpart, Syādvāda (qualified assertion), emphasizing their role in promoting tolerance and intellectual understanding.

• Origin and Evolution: The theory of Anekānta originated with Lord Mahāvīra's teachings, emphasizing the complexity and multi-dimensional nature of reality. It evolved through stages, with significant contributions from thinkers like Siddhasena Divākara and Haribhadra.
• Anekāntavāda: This doctrine asserts that reality can be understood from multiple viewpoints (Nayas) and that no single perspective can grasp the entirety of truth. It encourages acknowledging the partial truth in different perspectives.
• Syādvāda: Syādvāda provides the linguistic framework for Anekānta by using the qualifier "Syāt" (perhaps, may be) to qualify statements, indicating their conditional and relative nature. The seven-fold predication (Saptabhangi) is a key aspect of Syādvāda.
• Philosophical Basis of Tolerance: The chapter argues that Anekānta is the philosophical foundation of tolerance and harmonious living. It opposes absolutism and dogmatism, which lead to fanaticism and conflict. By recognizing the validity of multiple viewpoints, Anekānta fosters respect for other religions and ideologies.
• Unity in Diversity: The concept of Anekānta supports the idea of "unity in diversity," where different faiths and perspectives can coexist and contribute to the common good of humanity without losing their unique identities.
• Humanity and Equanimity (Samatā): The chapter links Anekānta to the Jaina concept of Samatā (equanimity), which is described as the essential nature of the soul. Samatā promotes self-awareness, reasonableness, and self-control, the distinguishing features of humanity. It advocates for living "with others" or "for others," rather than "on others."

Chapter III: Jaina Concept of Non-Possession (Aparigraha) This chapter focuses on the principle of Aparigraha (Non-possession) and its relevance in addressing contemporary societal issues like materialism, economic inequality, and mental tension.

• Aparigraha as a Solution: The chapter argues that Aparigraha is essential for modern society, which is characterized by scientific advancement but also by a decline in spiritual values, leading to greed, selfishness, and mental tension. The unchecked desire for material possessions is identified as a primary cause of suffering and conflict.
• Meaning of Aparigraha: Aparigraha is defined not just as non-possession of external objects but as the detachment from them (mūrcchā or attachment). This detachment is crucial for achieving inner peace and overcoming suffering.
• Classification of Parigraha: Parigraha (possession) is classified into apparent (bāhya) and real (ābhyantara) forms. Ābhyantara-parigraha, the inner attitude of attachment, is considered more fundamental and is the root of suffering and violence.
• Aparigraha in Jainism: Aparigraha is a core vow in Jainism for both monks (Mahāvrata) and lay followers (Anuvrata). It emphasizes limiting possessions and desires to the bare minimum.
• Economic Inequality and Consumer Culture: The chapter directly links the Jaina principle of Aparigraha to the problems of economic inequality and consumerism. It advocates for self-imposed limits on consumption and the use of wealth for the welfare of society, rather than for personal indulgence.
• Ecological Equilibrium: The principle of non-possession is also connected to ecological preservation, as excessive consumption and acquisition lead to the depletion of natural resources and environmental damage.
• Root of Suffering: Jainism posits that attachment to worldly objects and the lust for their enjoyment are the root causes of all suffering, both mental and physical. Aparigraha offers a way to overcome these attachments and achieve liberation.

In essence, "The Applied Philosophy of Jainism" presents Jainism not merely as a set of abstract philosophical concepts but as a practical guide for living a meaningful, ethical, and peaceful life in the modern world. The book advocates for the application of non-violence, non-absolutism, and non-possession as the path to individual well-being and societal harmony.