Defination Of Religion And Jainism

This document, "Definition of Religion and Jainism" by N. L. Jain, explores the evolution of the concept of religion and positions Jainism within this historical and philosophical context.

The author begins by noting that problems, in their myriad forms (physical, psychological, social), have plagued humanity since the beginning of existence. Religion is presented as the sole cure for these issues. While contrasting scientific and religious views on the world's origin and duration, Jain asserts that the development of social structures and personal duties led to the genesis of religion. Citing various religious traditions, including Jainism, the text suggests that ignorance and fear are key drivers for religious development.

The document then outlines a four-epoch progression in the definition of religion:

1. Pantheonic and Ritualistic Age: Characterized by an emphasis on the divine and prescribed rituals.
2. Intellectualistic Age: Focused on rational inquiry and philosophical understanding.
3. Devotionalistic Age: Centered on faith, devotion, and personal spiritual experiences.
4. Modern Scientific Age: Marked by a blend of scientific understanding, a broader view of humanity, and a renewed emphasis on social welfare.

The author highlights that while the ritualistic and devotionalistic periods often led to a status quo, the intellectualistic and modern scientific ages contributed significantly to global knowledge and cultural growth.

The meaning of the Sanskrit term "Dharma" (often translated as religion) is discussed, acknowledging its multifaceted nature with over 17 meanings in dictionaries. In a broader sense, Dharma is understood as a set of good actions, behaviors, conducts, intentions, and sacred activities that lead to welfare. The core idea of "let me be happy" and "welfare of all" is seen as a fundamental religious impulse.

Jainism's Perspective on Religion:

The text delves into the definitions of religion within Jain canonical and canon-like texts, categorizing them into different periods:

• Canonical Period: Jain texts emphasize conduct conducive to public and societal welfare, with a strong focus on universal welfare, compassion, and the protection of all living beings. This is contrasted with ritualism, advocating principles like non-violence, equality, restraint, and austerities.
• Philosophical Age: This period saw the development of concepts like heavens, salvation, and the soul distinct from the body. It supported individualistic purification through austerities and meditation, leading to a more general, yet still individual-welfare-oriented, definition of religion. Philosophers like Samantabhadra, Pujyapada, and Akalanka defined religion as that which leads to the highest bliss and desired positions, sometimes specifying heavenly deities, earthly kings, and ascetics.
• Devotional Age: Due to the complexity of intellectualism, religion became more accessible to the common person through devotion. This period saw an increased emphasis on spiritualism, individual pleasure, and inner bliss, often leading to an introspective and individualistic approach, and a contraction in scientific outlook. Religion was seen as a means for soul purification, attaining infinities of knowledge, sight, energy, and bliss, and understanding the self and non-self.
• Modern Age: Driven by scientific progress and the realization of universal human tendencies, this age views religion as multidimensional. The definition has shifted from faith in God to encompass societal welfare and socialization. The text notes a convergence of Eastern and Western concepts of religion, with modern definitions aligning with earlier canonical ones emphasizing welfare and social coordination. This age also highlights the universality of religious principles and the growth of universal brotherhood.

Jainism as a Scientific Religion:

A significant portion of the text focuses on why Jainism is considered a scientific religion. The author argues that Jainism, being atheist from its inception, naturally aligns with scientific principles. Science, based on observation, analysis, and inference, is mirrored in Jain teachings. The text points to the early Jain scriptures' emphasis on awakening religious predilection through scientific inquiry, observation, experience, and intellectual examination. Scholars like Acārya Ācārangas, Kundakunda, and Samantabhadra are cited for their support of examination-based learning and critique. The inclusion of topics related to the physical world in Jain logic treatises and Hemacandra's emphasis on an examination-based approach further support this claim. The author suggests that Jain scholars were aware of potential flaws in scriptural knowledge and therefore cautioned the use of intellect and wisdom.

The modern age's demand for examining canonical content with reference to growing knowledge is seen as a validation of Jainism's scientific underpinnings. Concepts like karmic theory, polyviewism (anekāntavāda), non-violence, and equitable distribution are presented as evidence of its scientific nature.

Qualified vs. Unqualified Religion:

The document distinguishes between "qualified" and "unqualified" religion. Qualified religion refers to practices and beliefs within specific groups or sects, often driven by innate desires like ambition and identity. Unqualified religion, on the other hand, aims to subdue these tendencies and is considered boundless and ideal. The text suggests that qualified religions are currently being practiced as "practical religions," leading to an increase in overall "pleasure" in the world, as evidenced by improvements in population, longevity, prosperity, and social welfare. However, it notes a decline in individual religiosity. Jainism, it is stated, has always encompassed both these forms, with Kundakunda being a prominent exponent, strengthening the connection between them and contributing to Jainism's continued relevance.

Jainism as a World Religion:

The text addresses the traditional criteria for a world religion (one founder, one sacred text, concept of supremacy) and argues that Jainism, despite not fitting these criteria, possesses the psychological scientificity to be considered a world religion. Its principles have attracted global intellectual interest, and its influence is growing, particularly through the efforts of Jain monks abroad. This growing Western inclination, the author predicts, will solidify Jainism's position as a world religion in the future.

In essence, the document traces the historical evolution of the concept of religion, highlighting how Jainism, with its emphasis on conduct, welfare, intellectual inquiry, and scientific reasoning, has consistently embodied and even anticipated many of the defining characteristics of modern religious thought and practice.