Jainism

Here is a comprehensive summary of the provided Jain text from the book "Jainism" by K. L. Banthia:

The text posits that Jainism is not merely a religion or philosophy, but a supreme science for leading a happy life, acting as a "beacon light." It addresses the fundamental existential questions about God, the world, and the soul, but from a unique perspective.

Jainism begins with the observable and undeniable reality of the universe or world, composed of matter (Dravya or Padarth). All matter possesses inherent qualities and modes, and is characterized by origin, decay, and permanence. The universe, according to Jainism, is fundamentally composed of two elements: Jiva (animate objects/soul) and Ajiva (inanimate objects/non-soul).

Rejecting extreme views of a creator God, Jainism asserts the beginninglessness, eternity, and infinity of the creation and its constituent elements.

All living beings are seen as an embodiment of the soul (Jiva) bound to matter (Pudgal or Sarir/body). Beings are broadly classified into two categories:

• Sthawar (Immobile): Beings with only one sense organ, such as Earth, Water, Fire, Air, and Flora bodies.
• Tras (Mobile): Beings with two, three, four, and five sense organs, including insects, birds, beasts, infernal beings, humans, and gods.

The cycle of birth and death is a natural phenomenon, and embodied souls are trapped in this cycle until their liberation from matter. When consciousness (Chetana) departs, only dead matter (corpse) remains. Birth and death are experienced directly, and the soul, though imperceptible, transmigrates from one body to another due to its actions and reactions.

The text highlights that as the soul journeys through various bodies and attains the human form, its consciousness (Chetana) becomes highly developed, granting it the capacity for both good and bad activities. Recognizing that humans desire happiness and abhor misery, Jainism emphasizes the need for a way of life that prevents wrongdoing.

The central theme of Jainism is the principle of Ahimsa (non-violence), which necessitates other moral acts: Truthfulness (Satya), Non-stealing (Achaurya), Celibacy (Brahmacharya), and Non-possession (Aparigrah). Ahimsa involves abstaining from violent activities through mind, speech, or body, which are ultimately caused by passions like pride, anger, lust, and greed (Kashayas). These degrading actions lead to endless bondage with matter, perpetuating the cycle of birth and death.

Jain Tirthankaras, born as humans, exemplify that the soul, though defiled by contact with matter, is capable of deliverance, salvation, or Moksha. This liberation is achieved through Right Seeing, Right Knowledge, and Right Conduct (the Three Jewels of Jainism). While the purification of the soul is a long and arduous process, following Jain ethics allows it to regain its natural attributes of infinite knowledge, infinite power, infinite happiness, and infinite potency, which are fully realized in the state of salvation.

The self-realization prescribed by Jainism is beneficial not only for salvation but also for living a happy life by overcoming internal conflicts. The author observes that in the modern world, facing potential annihilation due to scientific advancements, the Gospel of Non-violence is crucial for creating a good world order free from hatred, lust, and violence.

Jainism teaches a way of life that fosters moral responsibility, good conduct, and a philosophy of "live and let live" for the orderly growth of human moral and spiritual culture. The author expresses a regret that Jainism's philosophy has not spread globally for the benefit of all humanity. The text concludes with a prayer to Acharya Shrimad Jayantsen Suriji Maharaj to spread the gospel of Jainism worldwide, especially given the opportune time with available communication media. The appended verse emphasizes that a person who blames others for their misdeeds will face great consequences.