Jaina Religion Its Plea Practice And Prospects

Here's a comprehensive summary of the provided pages from A. S. Gopani's "Jaina Religion: Its Plea, Practice and Prospects":

The text argues that both Religion and the State are crucial for societal progress. While the State handles material needs and creates a conducive environment for religion, religion nourishes the spiritual life of individuals. The author posits that the ultimate goal for any society, especially according to Jainism, is "spiritual excellence." Religion, which shapes individuals from within, is seen as coeval with the existence of the world itself.

Religion is defined broadly as that which holds the world together, prevents disintegration, and secures both present happiness and future liberation. It's not solely about the afterlife but also about living fully in the present. Operatively, it encompasses duties towards family, society, nation, and country, as exemplified by the Jaina concept of the fourfold Sangha. The supreme goal of human life is identified as achieving ultimate spiritual knowledge and its fullest expression. Since the human body is the vehicle for this attainment, its efficiency and a supportive social and cultural environment are essential.

The author contrasts the materialist's view of doing good (often attributed to innate human nature) with the spiritualist's perspective. The spiritualist sees the world as a manifestation of an all-pervasive God, emphasizing unity and the pursuit of eternal happiness through the realization of this unified identity by shedding ego. This perspective makes it imperative to prioritize others' well-being over self-interest. This ethical foundation, based on inherent unity, is also supported by Western thinkers like Kant and Greene.

From a Jaina perspective, the Law of Karma dictates individual destiny. However, this does not negate the duty to fellow beings. Jainism emphasizes the cultivation of virtues, asserting that all individual souls are fundamentally identical. Differences arise from karmic coverings. While this differs from the concept of a singular God, the underlying unity mandates duty and self-discipline for societal well-being. Compassion is vital, requiring the body to be "operationally worthy" for responsibilities, not for personal comfort. The ultimate logic of all religions leads to the same conclusion: no religion can be anti-social.

Jainism permits voluntary cessation of life (Sallekhana) when life becomes practically useless to oneself or society, viewing the body as belonging to others as much as oneself. This practice is distinguished from suicide, being a conscious choice rather than self-destruction. The author also draws a parallel between Sallekhana and the practice of Siddha Yogis in Brahmanical traditions who end their lives when their mission is complete.

The innermost secrets of religion, including Jainism, are not accessible through the senses or intellect but through "realization." This is why spiritual leaders (Rishis, Arhatas) preach only after attaining realization of the Ultimate Truth. Human imperfections, when unchecked, hinder such right perception.

Human nature, regardless of religious affiliation, drives individuals to seek power, knowledge, and happiness. Discontent with current conditions fuels the pursuit of ideal situations. Intellectual development and the faculty of discrimination are uniquely human traits that enable mastery over nature and the pursuit of absolute freedom from nescience. The desire for ultimate liberation is innate for those considered "bhavya" (eligible for emancipation) in Jainism.

A select few, naturally or through training, are averse to sensory pleasures and possess clear, penetrating perception. They strive to realize eternal truth through mental calm and sense control, sometimes achieving a "supreme" state. The rise and fall of nations are linked to the presence or absence of such individuals.

Religion is broadly categorized into eternal (basic ideology) and transitory (rites, rituals, symbols). The fundamental aspect, which includes the philosophy of the soul's relationship with karma and eventual liberation, is permanent. While prioritizing religion can be seen as a worldly "failure," a balance between mundane and supramundane pursuits, known as viveka or sadviveka in Jainism, is crucial.

Various theories exist regarding the origin of the religious instinct, including explanations for the universe, supernatural phenomena, and the concept of God, or anthropological views tracing it to ancestor worship. However, the religious instinct is likely as old as human existence, arising from the fundamental concepts of Bondage and the corresponding need for Release and Freedom.

The secret of religion is beyond intellectual comprehension and can only be realized through meditation after purifying the mind. Across all religious systems, three common principles are observed: the Cosmic Law (God or Karma), the indispensability of knowledge (jnana) for bliss, and the necessity of ego annihilation.

Two paths lead to this goal: nivṛtti (inactivity/renunciation) through knowledge alone, and pravṛtti (activity) through pious actions and penance. Despite the apparent variety, religion is fundamentally one, with different forms representing branches adapting to regional and temporal conditions. Future religious systems will likely preach similar core truths in relevant ways, with "path-makers" reinterpreting the Eternal Law for their times. Jainism, like the Bhagavad Gita, acknowledges periods of degradation and resurgence of dharma.

Currently, humanity is moving towards unity in all spheres. In politics, the UN principles are generally followed, and economic interdependencies foster a sense of global unity. In religion, isolationism is impractical and dangerous. The time has come to abandon narrow, sectarian, and reactionary thoughts. Comparative religious studies are promoting a broader, more liberal outlook.

The author asserts that knowledge, power, and bliss are humanity's birthright, and the belief in the exclusive validity of one religion is a delusion. To accelerate human progress and ensure external unity, religious outlooks must be catholic and comprehensive, shifting emphasis from ritualism to mental purification. While some predict religion's extinction, this is unfounded. The gap between religion, philosophy, and science is diminishing, with Western thinkers increasingly emphasizing human agency in shaping destiny, rebirth, the existence of a sentient soul distinct from the body, and an inviolable moral law.

The future religion will be broader, incorporating all knowledge and a central philosophy guiding activities. The ultimate goal of life is universal, regardless of time or place. Jainism, with its intrinsic potential, can play a significant role in formulating this "universal religion." Therefore, one should be even-minded towards all religious promulgators and sacred writings. Tolerance is insufficient; one must actively assimilate the best from all religions. Practice, not just profession, is paramount. The wisdom of Haribhadra Suri, who advocated absorbing whatever is rational from any religion without partiality, remains timeless, dismissing dogmatism in favor of reasoned faith.