Human Solidity And Jainism

Here's a comprehensive summary of the provided Jain text, "Human Solidarity and Jainism," by Sagarmal Jain:

The article argues that in the current era, characterized by scientific advancement and interconnectedness, humanity faces a critical challenge: increasing emotional distance and division despite physical proximity. The author identifies selfishness, fanaticism, intolerance, racialism, castism, regionalism, and sectarianism as root causes of this disintegration, often fueled by vested interests of leaders. While science has dispelled superstitions, it has unfortunately eroded faith in religious morality and spiritual values, leading to a dominance of animalistic and selfish nature and a belief in "might is right."

Jainism, the article posits, offers a solution to these contemporary challenges and can guide humanity towards integration and solidarity. The core of Jainism's approach lies in understanding and eradicating the principal causes of disintegration: attachment and aversion.

Attachment and Aversion as Causes of Disintegration:

• Jainism views attachment as a binding principle that, while fostering union with some, simultaneously creates separation from others.
• Attachment stems from the concept of "mineness" (e.g., my nation, my caste, my religion), which gives rise to aversion ("alien").
• This "mine and alien" dichotomy is the root of nationalism, regionalism, castism, racialism, and sectarianism.
• Jainism denies that emotional basis, like passionate love or attachment, can truly achieve integration and harmony.
• Even pious attachment to religious figures or doctrines is seen as a hindrance to impartial thinking and can lead to fanaticism and intolerance.
• Attachment breeds narrow and selfish outlooks, while aversion fuels hatred and rivalries, disrupting human solidarity.
• Therefore, Jainism emphasizes the elimination of attachment and aversion as the primary means to combat selfishness and intolerance.

Jainism's Grounds for Human Solidarity:

The text outlines several key principles in Jainism that provide a foundation for human solidarity:

1. Equality of Human Beings:

   • Jainism strongly advocates for the equality of all humans, based on the rational principle of treating others as one would wish to be treated.
   • This concept is encapsulated in the maxim: "that which thou desire for thyself desire for others; that which thou desire not for thyself, thou shall not desire for others also."
   • Compassion and cooperation towards all beings, stemming from the recognition of shared suffering, are central.
   • This inherent equality of all sentient beings forms the core of Jain non-violence and provides a basis for human integration.

2. The Human Race is One:

   • Jainism dismisses distinctions based on caste, creed, or color as superficial, proclaiming the oneness of the human race.
   • While acknowledging later influences of the caste system, Jainism fundamentally opposes notions of superiority or inferiority based on birth.
   • True worth, according to Jainism (citing the Uttaradhyayana Sutra), is determined not by lineage or status but by moral conduct. A true Brahmin, for example, is defined by detachment, talent, and good conduct, not birth.

3. The Natural Law of Cooperation:

   • Jainism champions cooperation as the essential nature of living beings, condemning the doctrine of "struggle for existence" or "living by killing."
   • The directive principle is not merely "live and let live," but "live with others" or "live for others."
   • The reciprocal need for cooperation for survival is highlighted, arguing that just as one has no right to take another's life, one should also cooperate in the living of others.
   • This concept of mutual cooperation is seen as the bedrock of family and societal institutions and a positive aspect of Jain non-violence, crucial for national and human integration.

Religious Tolerance in Jainism:

• Religious intolerance and sectarianism are identified as significant contributors to societal division.
• Jainism, from its inception, has demonstrated tolerance and respect for other faiths.
• Jaina Ācāryas, even while opposing other ideologies, respected their validity from different standpoints.
• This tolerance is rooted in the theory of Anekantavada (Non-absolutism), which posits that reality is complex with multiple facets and can be understood from various perspectives.
• Anekantavada suggests that contrary views can be relatively true and that no single perspective holds absolute truth. Therefore, one should not dismiss opponents' views as entirely false.
• Jain thinkers like Upadhyaya Yasovijaya emphasize that a non-absolutist treats all faiths equally without prejudice.
• The path to liberation in Jainism is open to all, regardless of their sect, with emphasis on mental equanimity and purity over external modes of worship.
• Historical examples, including writings by Ācāryas like Haribhadra, Hemacandra, and Anandaghana, and patronage by Jain kings, demonstrate a profound commitment to religious tolerance and the integration of different traditions.

Meaning of Unity in Jainism:

• Jainism believes in a unity that preserves the distinct identities and peculiarities of its constituent parts, forming an organic whole.
• This unity is characterized by harmonious coexistence of different nations, faiths, and cultures.
• Unity and diversity are seen as two inseparable phases of reality, with Jainism embracing "unity in diversity."
• Diversity in human characteristics (racial, cultural, linguistic, regional, religious) is considered inevitable and essential.
• The article highlights that diversity in religious teachings is natural, arising from differences in disciples' levels, sages' standpoints, or historical contexts, much like a physician prescribing medicine based on a patient's needs.
• The key to resolving conflicts lies in developing a tolerant outlook and fostering harmony.

Nationalism vs. Human Solidarity:

• Jainism supports national integration both theoretically and practically, acknowledging the importance of family, community, and national duties.
• However, Jainism places human solidarity and the greater good of mankind above nationalism.
• Nationalism, from a global perspective, is seen as a narrower outlook that hinders true human solidarity.
• The ultimate goal is to transcend such limited concepts and focus on the collective well-being of all humanity.

In conclusion, Sagarmal Jain's "Human Solidarity and Jainism" argues that Jain philosophy, with its emphasis on the elimination of attachment and aversion, the fundamental equality of all beings, the principle of cooperation, and profound religious tolerance rooted in Anekantavada, offers a robust framework for achieving human solidarity and overcoming the divisive challenges of the modern age. It advocates for a vision of unity in diversity and prioritizes the welfare of all humanity over narrow nationalistic or sectarian interests.