Jaianas Concept Of Peace - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jaina Concept of Peace," by Sagarmal Jain:

The Need for Peace in the Modern Age

The text begins by lamenting the paradox of the scientific and technological age. While advancements have eradicated superstition, they have also eroded faith in moral virtues and spiritual values. The old religious frameworks that once bound humanity are now seen as irrelevant. Society is characterized by a transition period, with old values obsolete and new ones yet to be established. This has led to a materialistic and selfish outlook, where human beings are often viewed as complex machines or advanced animals driven by instincts and mechanical reasoning. This advancement in knowledge has failed to sublimate our "animal and selfish nature," leading to a life filled with tension, emotional disorders, and mental unrest. The author observes that the more advanced a nation, the stronger the grip of these societal evils. The fundamental characteristic of our age is tension, affecting both individuals and humanity as a whole.

Despite outward pleas for peace and non-violence, humanity still harbors a "might is right" mentality, driven by the satisfaction of animal nature. This duality between thought and action is the primary cause of inner and outer disturbance. The erosion of faith in higher values and fellow beings leads to doubt, which in turn breeds fear, violence, and a perpetuating cycle of conflict. The greatest loss humanity has suffered in this age is peace itself. While science provides amenities, the materialistic and selfish outlook, coupled with a doubting nature, prevents true happiness and cheerfulness. The affluent are often more prone to tension, as evidenced by increased reliance on drugs and sedatives. Furthermore, ambition and success have led to a disregard for natural discipline and an unchecked pursuit of desires, resulting in frustration and mental tension. Despite shrinking physical distances, the emotional and spiritual distances between people are increasing, leading to hatred, doubt, and hostility instead of love and cooperation.

The Meaning of Peace in Jainism

Jainism defines peace in two interconnected ways: inner peace and external peace.

Inner Peace: This refers to the tranquility of the mind, where the self rests in its own nature, undisturbed by external factors. It is a state where the soul is devoid of passions and desires, signifying a cessation of all desires and a state of self-contentment or pure subjectivity. Negatively, it's the absence of passions, attachment, and aversion. Positively, it's a state of bliss and self-contentment. These two aspects are inseparable, like two sides of the same coin.
External Peace: This relates to social or environmental peace, characterized by the absence of wars and hostilities. In Jainism, the Prakrit word "santi" (Sanskrit: kshanti) also signifies forgiveness, which is considered the foundational virtue for social peace. Positively, external peace is a state of harmonious living, social cooperation, and coexistence. True external peace is more than just the absence of war; it's a vital peace free from mutual doubts and fears. Real external peace is achieved when hearts are free from doubt and fear, and individuals firmly believe in "Live and Let Live" and, more importantly, "Live for others." This principle is encapsulated in the Jaina tenet "Parasparopagrahojīvānām" (living beings are made for mutual help). Without control over selfish instincts and a belief in mutual cooperation, genuine social peace remains elusive.

The text introduces the Jaina term "Sāmāiya" (Samatā), which signifies equanimity, tranquility, equality, and righteousness. It describes a balanced state of mind, free from emotional fluctuations, and a dispassionate personality. Extrinsically, it means feeling equality with all living beings, leading to social equality and harmony.

Peace as the Ultimate Goal of Life

According to Jainism, the ultimate goal of life is to attain peace or tranquility, which is the soul's essential nature. Religion is viewed as a practice to realize this essential nature. Lord Mahavira defined religion as tranquility or equanimity. This state of mind is considered the core of religious practice. The ultimate goal of the self is to attain tranquility, equated with emancipation from desires and worldly attachments.

The Jaina concept of Sāmāyika is presented as the method for achieving mental peace, the first and foremost duty for monks and householders. This tranquility (samatā) is attained through the practice of non-attachment. Attachment is identified as the primary cause of disturbed inner peace.

Key Jaina Principles for Achieving Peace:

Non-Possession (Aparigraha) to Resolve Economic Inequality: Attachment breeds desire for possession, leading to greed, which is considered the root of all sins. Will for possession fuels violence and disturbs social peace. Jainism advocates for limiting possession (Parigraha Parimana) for laypeople and complete non-possession for monks and nuns. Minimizing economic inequality and consumption differences is crucial for establishing peace. Class conflicts arise from economic imbalances, and self-imposed limitation of possession and simple living are seen as paths to restore peace and prosperity.
Attachment as the Cause of Mental Tensions: The text reiterates that attachment to worldly objects is the root cause of mental suffering and tension. The famous Jaina text, Uttaradhyayana-sutra, states that attachment to worldly enjoyments is the source of all suffering. A detached attitude towards worldly objects is essential to free humanity from mental tension. The constant pursuit of desires through material objects is likened to watering the roots while chopping off the branches. Therefore, a detached outlook is necessary, as lesser attachment leads to greater mental peace.
Non-Violence (Ahimsa) as a Means to Establish Peace: Tranquility, when applied socially, becomes non-violence. Non-violence is the social expression of inner peace. It's the eternal and pure form of religion, encompassing all virtues. In Jainism, non-violence is the central tenet around which its ethics revolve. It is not merely the absence of killing but also includes positive aspects like service to humanity. Jainism extends the concept of non-violence to include harm to plants, water, and air, as these disrupt ecological balance. The principle of "Live with others" or "Live for others" (Parasparopagrahojivanam) replaces the self-contradictory "living by killing." While complete non-violence may be impossible, "lesser killing is better living" is advocated. Cooperation, not struggle, is the law of life.

The text acknowledges different types of violence:
- Deliberate (Samkalpi): Intentional killing, which is to be shunned as it relates to mental proclivities.
- Protective: Violence for self-defense or the defense of others, or for peace and justice. This is seen as inevitable for those attached to the physical world and social obligations.
- Occupational: Violence involved in livelihood activities like agriculture or industry.
- Routine: Violence inherent in daily activities like bathing or cooking.
The ideal of total non-violence is a spiritual one, fully realizable on a spiritual plane. While complete non-violence isn't possible at a physical level, deliberate violence must be avoided. Protective and occupational violence are considered unavoidable to some extent, but efforts should be made to minimize them, and innocent beings should not be harmed. The text highlights the importance of non-violence in the nuclear age, as it's superior to all weapons and can save the human race.
Regard for Other Ideologies and Faiths (Tolerance): Fanaticism and intolerance are identified as curses of the age. Jainism, from its inception, has preached peace, harmony, and tolerance. It historically holds a tolerant and respectful stance towards other faiths. Blind faith, stemming from passionate attachment, is identified as a primary cause of fanaticism and intolerance. Jainism emphasizes non-attachment as a prerequisite for right attitude and perception.

The text champions Anekantavada (non-absolutism) as the basis for religious tolerance. Anekantavada encourages a broader outlook and open-mindedness, recognizing that truth can be viewed from multiple perspectives. Absolutism is seen as "violence of thought" because it negates the truth-value of opposing views. A non-violent search for truth embraces non-absolutism. Jaina thinkers believe reason and faith are complementary, with faith without reason being blind and reason without faith being unsteady. Religious codes and rituals should be critically analyzed. True non-absolutists respect all faiths equally, recognizing that diversity in religious teachings is often due to differences in disciples' levels, standpoints, or time periods.

The goal is not a singular "one world religion" that erases identities, but a harmonious coexistence and liberal synthesis where different faiths work together for the common good of mankind's peace. The text concludes by stating that the basic problems of society—mental tensions, poverty, violence, fundamentalism, and ideological conflicts—can be solved by collectively observing Jainism's three core tenets: non-attachment (Aparigraha), non-violence (Ahimsa), and non-absolutism (Anekanta).