Jaina Concept Of Peace

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

The document, "Jaina Concept of Peace" by Sagarmal Jain, argues that the modern age, characterized by scientific advancement and technological prowess, has paradoxically led to a decline in mutual faith, moral virtues, and religio-spiritual values. This has resulted in a state of chaos and pervasive tension, both individually and collectively. The author posits that the materialistic and selfish outlook, coupled with a reliance on "might is right," creates a gulf between thought and action, disturbing inner and outer peace. The loss of faith leads to doubt, which in turn breeds fear and violence. Despite material comforts and luxuries, modern humanity is unhappy and plagued by mental tensions, evidenced by increased reliance on sedative drugs. The text highlights an insatiable ambition and desire, unchecked by natural or social constraints, as a major source of frustration and mental unrest.

The document then delves into the Jaina understanding of peace, distinguishing between inner peace and external peace.

• Inner Peace:

  • Defined as a state of tranquility of mind, where the self rests in its own nature, undisturbed by external factors.
  • It is the state of a soul devoid of passions and desires, leading to self-contentment.
  • Negatively, it is the cessation of passions, attachment, and aversion.
  • Positively, it is a state of bliss and self-contentment.
  • Inner peace is considered the cause, and societal peace is the effect.

• External Peace:

  • Refers to the peace of society or environmental peace.
  • In Jainism, the Sanskrit equivalent of "peace" (Shanti) also means forgiveness (Kshanti), identified as a primary virtue for social peace.
  • Negatively, it is the cessation of wars and hostilities.
  • Positively, it is harmonious living, social cooperation, and coexistence.
  • True external peace is more than just the absence of war; it's a state free from mutual doubts and fears.
  • It is underpinned by the principle of "Live and Let Live" and ideally "Live for others," as expressed in the Jaina tenet Parasparopagrahojīvānām (living beings are made for mutual help).

The text asserts that the ultimate goal of life in Jainism is to attain peace or tranquility, which is considered the essential nature of the self (sva-svabhava). Religion is seen as the practice for realizing this essential nature. The core of religious practice is achieving mental equanimity (samata or samaiya), which also leads to social equality.

Key Jaina principles and practices are presented as pathways to peace:

• Non-attachment (Aparigraha): Identified as the root cause of mental tensions and suffering. Attachment to worldly objects, desires, and possessions leads to frustration, conflict, and dissatisfaction. Detachment is presented as the only way to achieve freedom from mental tension and emotional disorders.
• Non-possession (Aparigraha): This principle aims to resolve economic inequality, which is a significant cause of wars and conflicts. The desire for possession and hoarding fuels greed and leads to disparities between the rich and poor. Jainism advocates for limiting possession and simple living to foster peace and prosperity.
• Non-violence (Ahimsa): Considered the outward expression of inner peace. It is not merely the absence of killing but encompasses a broader spectrum of virtuous qualities like harmony, welfare, trust, and fearlessness. Non-violence is seen as treating all living beings equally and respecting all forms of life. While complete non-violence is an ideal, "lesser killing is better living" is the practical motto. The text acknowledges that violence is unavoidable in worldly life, categorizing it into deliberate, protective, occupational, and routine violence. Deliberate violence is to be shunned entirely, while other forms are to be minimized. Non-violence is deemed essential for the very existence of human society.
• Regard for other ideologies and faiths (Tolerance): Fanaticism and intolerance are identified as curses of the modern age. Jainism promotes tolerance and respect for other faiths. Blind faith, arising from passionate attachment, is identified as the root cause of fanaticism. The Jaina doctrine of Anekantavada (non-absolutism), which emphasizes that truth can be viewed from multiple perspectives, is presented as the foundation for religious tolerance. Anekantavada encourages open-mindedness and a rational approach to religious beliefs, fostering harmony and preventing ideological conflicts.

In conclusion, the text emphasizes that the fundamental problems of modern society – mental tension, poverty, violence, fundamentalism, and ideological conflicts – can be addressed by collectively adhering to the three core Jaina principles of non-attachment, non-violence, and non-absolutism. These principles, when practiced, can lead to the establishment of peace and harmony in the world.