Jain Concept Of Peace

This document, "Jain Concept of Peace" by Sagarmal Jain, argues that modern society, despite advancements in science and technology, is facing a crisis of peace due to a materialistic and selfish outlook. The author posits that the decline of religious and spiritual values has led to a loss of mutual faith, increased tensions, and a pervasive sense of insecurity.

The book explores the Jain understanding of peace, differentiating between inner peace and external peace.

Inner Peace:

• Defined as a state of tranquility of mind where the self is undisturbed by external factors.
• It is the state of the soul being emptied of passions and desires, leading to self-contentment and pure perception.
• Negatively, it's the cessation of passions and freedom from attachment and aversion.
• Positively, it's a state of bliss and self-contentment.
• Inner peace is considered the essential nature of living beings and the ultimate goal of life.
• The core practice for achieving inner peace in Jainism is Samayika, which cultivates mental equanimity.
• The primary cause of mental tensions and suffering is identified as attachment to worldly objects.
• Non-attachment (Aparigraha) is presented as the key to overcoming attachment and achieving inner peace.

External Peace:

• Defined as the peace of society or environmental peace.
• In Jainism, the concept of Santi (peace) also encompasses Ksanti (forgiveness), highlighting its social dimension.
• Externally, it's the cessation of wars and hostilities, but more profoundly, it's a state of harmonious living, social cooperation, and coexistence, free from mutual doubts and fears.
• Real external peace is contingent upon the inner peace of individuals.
• Non-violence (Ahimsa) is presented as the social and outward expression of inner peace.
• Jainism defines non-violence broadly, including the prohibition of violence against all living beings (humans, animals, and even the vegetable kingdom), as well as actions that harm ecological balance.
• The author acknowledges that complete non-violence in practical life is challenging, but advocates for "lesser killing is better living" and emphasizes cooperation over struggle.
• Non-possession (Parigraha) is crucial for establishing external peace by addressing economic inequality and reducing the will for possession, which fuels conflicts.
• Non-absolutism (Anekantavada), the Jain doctrine of manifold aspects of reality, is presented as the foundation for religious tolerance and the resolution of ideological conflicts. It encourages an open-minded and unbiased approach, recognizing the validity of different viewpoints.

The book argues that the three core Jain tenets – non-attachment (Aparigraha), non-violence (Ahimsa), and non-absolutism (Anekanta) – offer a comprehensive solution to the present-day problems of mental tensions, poverty, violence, fundamentalism, and ideological conflicts, ultimately leading to peace and harmony in the world.