Jain Dharm Ke Naitik Amogh Astra

Here's a comprehensive summary of the provided Jain text, "Jain Dharm ke Naitik Amogh Astra" (The Unfailing Moral Weapons of Jainism) by Dr. Uma Shukla, drawing from the provided pages:

The text begins by highlighting the current challenges facing the nation, describing a state of transition marked by both internal and external crises, physical and spiritual. It points to a significant decline in national morality, with life becoming increasingly difficult. The cycle of exploitation, oppression, and persecution is crushing the voiceless humanity of the country. Selfishness and greed are causing humans to lose their humanity and move towards depravity, while the allure of power and wealth leads them to lose their true selves.

In this state of being lost and helpless, humanity is desperately seeking a foundation. This restlessness compels individuals to think about moral questions, much like a sick person is more concerned with their health than a healthy one. The author notes the pervasive spread of revenge, mutual discrimination, and animosity, likening it to the open mouth of Surasa. In such times, only religion can offer protection, but religion itself is currently neglected and in decline.

The text emphasizes that the spiritual insights reached by Lord Mahavir are the same conclusions that enlightened thinkers today must arrive at. Mahavir's religion is not a mere imagination but is based on life experience, and his teachings remain eternally fresh, capable of revitalizing even lifeless existence with every drop of his wisdom.

As a social being, an individual's progress in Jainism is guided by certain moral standards. A person, as a member of society, has full responsibility towards society in addition to their spiritual development. While renouncing worldly life (taking Sanyas) lessens societal responsibility, the Jain dharma considers the householder's life as a miniature form of the monastic life. By fulfilling their duties, a householder can prepare themselves for the monastic path. Lord Mahavir stated that conquering ten million enemies in a fierce battle is less significant than conquering one's own soul. Self-mastery and purity of conduct are the moral standards of life.

Jainism is the religion of the 'Jinas' – those who have conquered. The word 'Jin' comes from the root 'ji,' meaning "to conquer." Those who have conquered their mind, speech, and body are called Jains. Lord Mahavir presented the key to happiness to all humanity, advocating a path distinct from conventional approaches. While warriors conquer external enemies, Mahavir considered victory over internal enemies to be the true victory and the true path to happiness.

The text quotes an ancient prayer: "May all be happy, may all be free from illness, may all see auspiciousness, and may no one suffer from sorrow." This sentiment expresses a wish for the world's well-being. However, this good intention is rendered meaningless without corresponding actions. Quoting Sri Aurobindo, the text states that intellectual access to the highest knowledge and mastery over the mind are essential and supportive tools. The profound truths realized by Mahavir through arduous, long-term practice were not kept to himself. He generously shared his vast experiences with everyone he encountered. Similarly, all Jain Tirthankaras, even after achieving liberation, did not confine their peace to themselves. They traveled from village to village to preach the true dharma. Their teachings are fundamentally ethical:

1. Those who practice dharma make their days and nights successful.
2. The essence of wisdom is not to harm any living being.
3. The root of dharma is humility, and its ultimate essence is liberation.
4. Anger destroys ethics; pride destroys humility; deceit destroys friendship; and greed destroys all virtues. (Mahavir's teachings)

A religious perspective is also a moral standard. Dharma is the art of living, an ideal lifestyle, a sacred method for living happily, and a pure science for attaining peace. It is a code of conduct for the welfare of all, applicable to everyone. Ethics are the seed, and dharma is the fruit. Ethics are the cause, and dharma is the effect. Conduct cannot change without changing the inner self. Attempting to change the periphery without altering the core is a futile dream.

The foremost moral standard in Jainism is Ahimsa (non-violence). Dr. Salator is quoted as saying that the principles of Ahimsa and tolerance in Hindu culture are a great contribution of the Jains. Parshvanatha made virtues like Ahimsa, Satya (truth), Asteya (non-stealing), and Aparigraha (non-possession) practicable in social life. After achieving enlightenment through twelve years of severe penance, Mahavir's first sermon prioritized Ahimsa. He taught that every being desires happiness and does not want to suffer or die; therefore, one should not cause suffering to others. Violence escalates suffering and animosity. Mahavir identified the desire for happiness as the source of human motivation for self-discipline. Dr. Albert is cited as stating that since every human desires to live happily, one should respect life and live in a way that causes minimal harm to others. The conclusion Mahavir reached through spirituality is an excellent moral standard for practical life.

Mahavir urged performing every action with caution and care, stating that actions performed carelessly in a state of unconsciousness are violence. He termed unconsciousness itself as violence. The solutions he proposed for eliminating animosity – Ahimsa and Anekanta (non-absolutism) – are as relevant and effective today as they were in his time. Non-indulgence (Nivritti) is Ahimsa. Ahimsa means not just abstaining from taking life but also purifying one's mental, verbal, and physical activities. In other words, Ahimsa is not just about staying alive but about abstaining from negative tendencies. Activities free from attachment, aversion, delusion, and negligence are also non-violent.

The text expresses a wish for people to mold their lives according to these divine principles. The divine origin of love also stems from a non-violent disposition. It is considered the 'supreme dharma' in all religions: "Ahimsa Paramodharmah" (Non-violence is the supreme dharma). Scientific advancements have made the world smaller, facilitating easier interaction. Therefore, if we are to survive and remain happy, we must uphold the principle of coexistence, the slogan "Live and Let Live." The text reiterates that only dharma can offer protection, but dharma is currently neglected and declining. Despite doubts arising regarding the strongest claims of reasoning, selfishness and irresponsibility persist. In this present situation, we must protect spiritual values. Self-reliance and enterprise do not flourish with atheism. Quoting poet Pant, the text states:

"The human mind will be illuminated by truth and non-violence, The world will become a sweet heaven of immortal love, New humanity will be adorned with the glory of the soul."

However, the question arises: how will this vision of new humanity be realized? The answer lies in the practice of 'Sheel' (virtue/character). Mahavir's words indicate that Sheel is the means to liberation, the purest penance, the purification of perception, the intelligence of knowledge, and the enemy of desires. Sheel is the ladder to liberation. Compassion for living beings, control over the senses, speaking truth, not stealing, contentment, right perception, knowledge, and penance – these are all facets of Sheel. Freedom from envy, hatred, etc., is Sheel.

Mahavir presented two paths: the path of withdrawal (Nivartak) and the path of engagement (Pravartak). The path of withdrawal involves not harming any living being, not causing distress to anyone, and not harboring envy, hatred, or anger. The path of engagement involves serving others (Paricharya), behaving benevolently and beneficially, and developing divine qualities within oneself. This is good conduct. An enemy severing one's head cannot cause as much harm as a soul engrossed in misconduct. The means to be free from worldly suffering is self-control; one who masters themselves and internalizes restraint is freed from suffering. This is the direction of life.

Another virtue of Jain ethics inspires us to be ideal neighbors. According to this, everyone should speak the truth and respect property rights. Because of these moral qualities, every person becomes trustworthy in society, creating an environment of security for all. Harmony between one's words and actions is essential for fostering personal and social security. Citizens endowed with these virtues can create an organized society and nation by adhering to peaceful coexistence and the principle of "for the welfare of many and the happiness of many" (Bahujan Hitaya Bahujan Sukhaya). The principle of Ahimsa provides the human perspective necessary for global citizenship. Every individual possesses a divine potential. Their task is to recognize, identify, and experience this divinity by following the path of dharma. We must respect all humanity, and everyone should strive to become a global citizen by living in healthy and progressive conditions.

Undoubtedly, by properly understanding the fundamental principles of Jainism – its moral standards like Ahimsa, Aparigraha, and Anekanta – a sense of 'world family' can be fostered. Humanity can bring about world welfare through moral loftiness. Just as a collection of drops forms an ocean, by cultivating friendship, we can become an ocean of amity, and if we live with a spirit of friendship, the very appearance of the world will change. The summary of the passage on this topic is: "May my soul always maintain friendship towards all, compassion towards the wicked, and equanimity towards those who behave adversely."

Whether in the realm of worldly progress or spiritual practice, the development of human qualities like enthusiasm, courage, dedication, truthfulness, compassion, and self-sacrifice is possible only through contact and guidance from noble, virtuous individuals. By adopting these moral standards, we can choose our life path and persevere on it despite all obstacles, as "One attains perfection by being devoted to one's own work." Human freedom, economic prosperity, sensual pleasures, fame, power, authority, or vast scholarship, in themselves, are insufficient to grant eternal happiness or mental peace. Human dissatisfaction persists. Marx, Freud, and Adler cannot explain how human agitation can be completely eliminated. When humans find adequate scope for the full development of their latent potential in their circumstances, and when they experience unity with the world and other human beings based on their knowledge of themselves and the world, they find joy in their actions. Conversely, any disruption in harmony makes humans sad, anxious, dissatisfied, or agitated, or awakens feelings of detachment. In other words, they are happy in the kingdom of freedom and unhappy in bondage.

Therefore, human freedom is the highest moral standard. (Quoted from the essay "The Moral Basis of Indian Social System" by Shri Lakshman Shastri Joshi, Nehru Abhinandan Granth, p. 310).