Jain Dharm Ki Vishwa Ko Maulik Den

Here's a comprehensive summary in English of the Jain text "Jain Dharm ki Vishwa ko Maulik Den" by Kasturchand, focusing on the key contributions of Jainism to the world:

The book "Jain Dharm ki Vishwa ko Maulik Den" (The Fundamental Contributions of Jainism to the World) by Dr. Kasturchand 'Suman' highlights Jainism's unique and profound offerings to humanity and the world. The author emphasizes that in today's world, which yearns for peace, the foundation of security and fearlessness is love, which Jainism defines as Ahimsa (Non-violence).

Key Contributions of Jainism:

1. Ahimsa (Non-violence) as the Supreme Principle:

   • Jainism places the highest importance on Ahimsa, not just as an ideal but as a practice for the welfare of all living beings. It's considered the bedrock of security and peace.
   • Compared to other religions like Vedic and Buddhist traditions, Jain Ahimsa encompasses a broader spectrum, aiming for the happiness and well-being of all creatures ("Sarve bhavantu sukhinah, sarve santu niramayah").
   • Practices like avoiding food after sunset and filtering water are direct manifestations of this life-preserving Ahimsa.
   • Jainism elevates Ahimsa to such a degree that even the thought or imagination of violence is considered a great sin. Followers are exhorted not to entertain, speak, or encourage any violent actions.
   • A unique insight of Jainism is the distinction between the act of violence and the intent behind it. A fisherman might perform the act of fishing but if he lacks violent intent, he is considered less culpable than a farmer who, though outwardly agricultural, harbors violent feelings.
   • Jainism's Ahimsa extends to even subtle beings, recognizing the presence of souls in elements like fire, water, air, plants, and even mountains. It posits that these beings also experience suffering and should not be harmed.
   • The concept of "Madhu Kar Vritti" (like a bee collecting nectar) for livelihood teaches that one should earn a living without causing harm or distress to others, mirroring the bee's gentle interaction with flowers.
   • While other religions may preach love, Jainism's concern extends to non-human life, which is often overlooked elsewhere. Unlike religions that advocate kindness but also prescribe rituals involving animal sacrifice, Jainism maintains a consistent non-violent stance.
   • Ahimsa is presented as the path to overcome the fear of death and live a life of happiness and peace. Mahatma Gandhi's philosophy of non-violence is cited as a modern echo of this Jain principle. "Ahimsa Paramo Dharmaḥ" (Non-violence is the Supreme Duty) is a mantra that has become synonymous with Jainism.

2. Satya (Truth) with Nuance:

   • Jainism's concept of truth goes beyond mere factual accuracy. It emphasizes "Hita-Mit-Priya" – truthful speech that is beneficial, concise, and pleasant.
   • The practice of such truthful speech requires virtues like forgiveness, fearlessness, and contentment, as anger, fear, and greed impede the ability to speak truly.
   • Truth-seekers, driven by a "lion-like" resolve, are not deterred by worldly hardships and strive to live by truth. Jain monks, by adhering to these principles, move fearlessly, prioritizing both self-welfare and the welfare of all beings.
   • The realization of the true nature of the soul and other fundamental Jain principles (Jivas and Ajivas) is considered the essence of truth, leading to ultimate welfare.
   • While difficult to practice, living according to truth is essential for achieving peace. Jainism's deep exposition of this concept serves as an ideal.

3. Sadacharan (Right Conduct) and Ethical Living:

   • Jainism places a strong emphasis on right conduct, more so than many other religions.
   • The Pancha Mahavratas (Five Great Vows) – Ahimsa, Satya, Asteya (Non-stealing), Brahmacharya (Celibacy/Chastity), and Aparigraha (Non-possession/Non-attachment) – along with their detailed sub-vows (Aticharas), are central to maintaining social order and peace. These vows are to be observed in thought, word, and deed.
   • Virtues like forgiveness, humility, politeness, truthfulness, cleanliness, self-control, purity, renunciation, non-possession, and chastity are considered essential for right conduct and are viewed as religious practices in themselves.
   • Practices like Samayika (equanimity), Pratikramana (atonement), and Vratopavasa (vows and fasting) help in strengthening and stabilizing right conduct.
   • Jainism is acknowledged for its profound contemplation on purifying life, as noted by historian Dr. Vidyadhar Mahajan, who states that Jainism surpassed Buddhism in its emphasis on the purity of life.
   • The absence of right conduct leads to social unrest and suffering. The rigorous contemplation of rules and principles for welfare and social peace is a significant contribution of Jainism.

4. Karma Theory, Soul, and God:

   • Jainism's understanding of karma is a fundamental contribution. It explains happiness and suffering, life and death, and all worldly circumstances as consequences of one's own actions. Obstacles and achievements are also seen as results of karmic influence.
   • Jainism firmly believes in the soul (Atma), which it considers distinct from the body, eternal, formless, and ever-existing like light. The soul experiences happiness and sorrow.
   • This belief in the soul and karma implies that any consequences of actions not experienced in this life will be faced in future lives.
   • Jainism acknowledges God but not as a creator or dispenser of destiny. God in Jainism is Vitaraga – devoid of attachment and passion. Therefore, prayers for mercy or forgiveness are not directed towards God. God is seen as free from worldly bonds and desires.
   • This concept of God frees followers from the need to appease deities through rituals involving animal sacrifice, thus saving them from the karmic consequences of such acts and highlighting a compassionate, life-preserving religious perspective.
   • This understanding fosters self-reliance and eradicates feelings of inferiority. It also discourages caste distinctions and other social evils, promoting equality.
   • The belief that God cannot absolve one of sins prevents laziness and ignorance, as individuals are responsible for their actions and their outcomes. This reinforces social order by promoting personal accountability.
   • Jainism emphasizes that individuals are capable of their own welfare. Through pure thoughts and discipline, one can conquer passions, become Vitaraga, and end karmic suffering. This empowerment of the individual to achieve spiritual liberation ("Nar chahe nar bana rahe, ya ban jaye Narayan" – whether one remains a human or becomes a god) is a profound contribution. This spirit of self-reliance is a core offering to the world.

5. Knowledge and Liberation (Moksha):

   • Jainism stresses the importance of knowledge as the primary means of spiritual practice and liberation.
   • Knowledge, coupled with faith, is the tool to destroy karma. A knowledgeable person naturally renounces what is to be renounced, while the ignorant, even if aware of what should be renounced, may cling to it due to attachment, leading to suffering.
   • True knowledge translates into action, where thoughts, words, and deeds are aligned.
   • Jainism outlines different types of knowledge gained through senses, mind, and logic, including Avadhijñāna (clairvoyance), Manahparyaya-jñāna (telepathy), and Kevalajñāna (omniscience), which represents the ultimate state of liberation.
   • Samyak Darshan (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct) are collectively known as the Ratnatraya (Three Jewels), the path to liberation and infinite bliss.
   • The emphasis on knowledge is crucial for developing vivek (discernment), the ability to distinguish between the beneficial and the harmful. Without discernment, individuals fall into the ocean of suffering and contribute to social disharmony.
   • The ultimate goal of Moksha (liberation) is described as an inexhaustible reservoir of immense happiness, which motivates individuals to strive for it.

6. Anekānta and Syādvāda:

   • Jainism's unique philosophical perspectives of Anekānta (Multi-sidedness) and Syādvāda (Conditional Predication) are significant contributions.
   • These viewpoints help resolve conflicts and find solutions to controversial issues by acknowledging the relative nature of truth and the existence of multiple perspectives.
   • This makes Jainism appear as a scientific, welfare-oriented, and reformist religion based on wisdom. Its principles are distinct and hold unique significance.

The author concludes that Jainism's doctrinal originality is the primary reason for its continued existence even without state patronage. The religion advocates for a life of peace and offers principles that are scientific, welfare-oriented, and lead to social reform. The text also provides guidance on the ethical use of wealth, emphasizing that ill-gotten gains are temporary and that wealth earned righteously should be divided for charity, family support, savings, and business. Ultimately, Dharma (righteousness) is defined as that which is unassailable, destroys karmic bondage, and leads beings from worldly suffering to supreme happiness. Jainism, with its selfless and compassionate approach to life welfare, is presented as the ideal religion for achieving peace.