Essence And Spirit Of Jainism

Here's a comprehensive summary of the Jain text "Essence and Spirit of Jainism" by Chitrabhanu:

Introduction and Core Values:

The book, authored by Chitrabhanu (also known as Munishree Chandraprabhsagarji), is published by Divine Knowledge Society. It begins with a poignant prayer that encapsulates the core values of Jainism: Maitri (Amity), Pramoda (Appreciation), Karunya (Compassion), and Madhyasthya (Equanimity). The author emphasizes the need for these virtues in a world plagued by strife, commercialism, greed, envy, and isolation. He asserts that while different faiths aim for universal brotherhood, they often highlight divisions. The book advocates for understanding diverse perspectives to resolve collective problems, likening religious disputes to a trivial quarrel among blind individuals describing a multi-colored object, highlighting how intolerance leads to chaos.

Jainism as a Way of Life:

Chitrabhanu presents Jainism not as a restrictive sect or ideology, but as a way of thinking and living. Its philosophy aims for the "greatest happiness of the greatest number," encompassing all living beings, and is rooted in the inherent spiritual consciousness of every soul, rather than external revelation. Jainism promotes the holistic development of individuals – physical, mental, and spiritual – through knowledge and endeavor.

The Jina and Tirthankaras:

The term "Jain" is derived from "Jina," meaning a conqueror of one's lower nature (passions, hatred). A "Tirthankara" is a Jina who regenerates and guides the community. Adinath is recognized as the first Tirthankara, and Bhagwan Mahavira, born in 598 BC, is the 24th and last Tirthankara, who revived Jain philosophy about 2500 years ago and remains the spiritual guide for millions of Jains today.

The Four Pillars of Jainism:

The essence and spirit of Jainism are built upon four fundamental pillars:

1. Ahimsa (Nonviolence):

   • The fundamental principle is "Live and let live," recognizing the sacredness of all life, from humans to the smallest ant.
   • The text acknowledges the impossibility of living without causing some harm but emphasizes "great care" in all actions to minimize violence, as stated in the Dasavaikalika Sutra.
   • Ahimsa extends beyond physical actions to nonviolence in speech and thought, forbidding harsh words and uncharitable thoughts.
   • It's a principle of universal fraternity and requires that no violence be commissioned or consented to by a follower.
   • A Jain scholar, Acharya Hemachandra, is quoted: "We should regard all creatures as we regard our own self... refrain from inflicting upon others such injury as would appear undesirable to us, if inflicted upon ourselves."

2. Anekantwad (Theory of Relativity/Multi-sidedness):

   • This principle encourages viewing any object, situation, or controversy from all possible aspects.
   • It warns against the self-destructive nature of narrow perspectives and sectarian bigotry.
   • Jainism seeks to reconcile conflicting viewpoints by demonstrating the tenability of others' standpoints, recognizing that each may represent an aspect of truth.
   • This philosophy fosters catholicity and open-mindedness, making Jains ready to understand other theological systems.

3. Aparigraha (Nonacquisition/Nonpossession):

   • This principle teaches detachment from worldly possessions and minimizing desires to avoid excessive acquisition.
   • It's not about complete renunciation for laypeople but about setting limits on wants to ensure equitable distribution and prevent others' deprivation.
   • The ideal is to cut "requirements to the bare minimum."
   • Aparigraha also applies to attachments to human beings, advocating for love without possessiveness.
   • The text uses the analogy of dogs fighting over a bone to illustrate the pain that comes from clinging to possessions and the peace found in renunciation.
   • This principle is presented as a solution to economic imbalance, preventing the accumulation of wealth and poverty, and fostering a welfare society.

4. Karma (Deeds or Action):

   • Destiny is shaped by deeds from past and present lives. Good deeds bring present happiness, while all actions generate karma that ripens over time.
   • Jainism explains suffering, prosperity, and inequality through the theory of Karma.
   • While karma binds the soul, individuals possess free will to break its fetters and shape their destiny.
   • Good deeds (love, compassion, charity) lead to happiness, while bad deeds sow sorrow.
   • The soul, like a hollow gourd, can sink under the weight of vices (violence, falsehood, greed, etc.) but can regain its natural buoyancy by shedding these vices and embracing virtues (nonviolence, truth, forgiveness, generosity).

Putting Principles into Practice:

The author reiterates the importance of Amity, Appreciation, Compassion, and Equanimity in guiding conduct.

• Amity fosters goodwill and friendliness, emphasizing human kindness and practical, life-pulsating religion that promotes peace and harmony.
• Appreciation encourages admiration of those who are better than us, reducing envy and jealousy.
• Compassion should guide our attitude towards the less fortunate, the erring, and even criminals, recognizing that suffering may be due to past misdeeds.
• Equanimity is an introspective virtue that fosters mental balance and serenity amidst life's vicissitudes, akin to a frozen pool remaining undisturbed by pebbles.

Relevance to Modern Challenges:

The book connects Jain principles to contemporary issues:

• Ahimsa inherently condemns the atrocity of war and the wiping out of the human race.
• Anekantwad addresses racialism by emphasizing the sameness of the soul across different outward forms.
• Aparigraha offers a solution to economic imbalance and unequal wealth distribution.

Religion and Modern Youth:

Chitrabhanu addresses the skepticism of modern youth towards religion, citing historical religious persecutions and the perceived triumph of might over right. He suggests that Jain philosophy's theory of karma can explain suffering and the importance of tolerance and broad-mindedness. He advocates for simplifying religion to its core essences – friendliness, sympathy, tolerance, and justice – which youth will understand and embrace. Early initiation to religion, emphasizing the oneness of all faiths, is crucial.

Conclusion:

Ultimately, Jainism, as presented in this book, is about freedom from ignorance, blind faith, prejudices, and rituals. True religion is the freedom from mundane bonds and karma, leading to the soul's pristine purity, blissful tranquility, and immortality. The principles of Jainism are universally applicable and can be practiced by followers of any religion.