Jainism A Great Religion

Here's a comprehensive summary of the provided text from "Jainism: A Great Religion" by N. G. Suru:

This excerpt introduces Jainism as a significant religion and philosophy originating from India, comparable in stature to Brahmanism, Christianity, or Buddhism. It highlights Jainism's esteemed position due to its profound religious and philosophical teachings, its rigorous moral code, its rich literature written in the Ardha-magadhi dialect, and its influential prophets like Parsva and Mahavira. These figures, through their ascetic lifestyles and preaching, elevated Jainism to a high level, satisfying the spiritual needs of millions in India.

The text explains that Jainism is the "Religion of the Jina," meaning "Victor" or "Conqueror" of passions, which are considered humanity's greatest enemies. Lord Mahavira, through his life of severe restraint and penance, conquered his inner passions, destroyed karmic matter, achieved perfect knowledge, and attained salvation. He then preached this "Path of Religion," previously known as the religion of the "Nigganthas" or "Bondless Ones."

A core principle of Jainism is Ahimsa (Non-violence), which it shares with Buddhism. Jainism emerged as a significant reaction against the elaborate Brahmanical sacrificial system, which had devolved into practices involving animal and even human slaughter. The masses, disillusioned with this ritualistic excess, embraced Jainism's emphasis on non-violence, truthfulness, purity of conduct, and asceticism. The religion's appeal was further amplified by its freedom from caste barriers in social and religious life.

The author emphasizes that, like other major religions, Jainism is deeply associated with its great personalities, particularly Lord Mahavira and his predecessor Parsvanatha. Both came from royal Kshatriya families, embraced a philosophical outlook, renounced their princely lives for asceticism in the forests, and attained "Kevalajnana" (Perfect Knowledge). Using this knowledge, they formulated the religion's core principles, with Ahimsa at its forefront, and exemplified these teachings through their own austere lives.

The text details Mahavira's missionary work, centering in Magadha. He preached in Ardha-magadhi, enduring hardships like hunger, thirst, heat, cold, and even physical abuse from those who opposed his teachings. Despite this mistreatment, he remained steadfast, embodying perfect non-violence and passive resistance. His sermons stressed the value of human life and its potential for spiritual emancipation, urging people to renounce worldly pleasures, become monks, and observe the Five Great Vows:

1. Ahimsa (Non-killing/injury)
2. Satya (Truthfulness)
3. Asteya (Non-stealing)
4. Brahmacharya (Celibacy/Chastity)
5. Aparigraha (Non-possession/Non-attachment)

He also advocated for severe penance to curb passions (Kashayas), destroy karmic matter hindering the soul's knowledge, and ultimately achieve liberation from the cycle of rebirth (Samsara) to experience perfect bliss. Mahavira reorganized the religious order, establishing a Chaturvidha Sangha (Fourfold Order) comprising monks, nuns, laymen, and laywomen. Although Jainism is primarily a religion for monks, promising emancipation only after renunciation, householders can progress spiritually before ultimately needing to renounce worldly ties to achieve Moksha.

The continuity of the Jain monastic order is highlighted, noting its ability to present disciplined and pure Sadhus who adhere strictly to their austere practices. The text mentions the later divisions within Jainism into the Svetambara, Digambara, and Sthanakavasi sects, acknowledging that despite these schisms, the religion has maintained its compactness and solidarity, supported by a wealthy community, positioning it as a progressive world religion.

The philosophy of Jainism is briefly outlined: the world is uncreated and eternal, composed of Jiva (animate) and Ajiva (inanimate) substances. Jiva encompasses all living beings, including elemental bodies (earth, water, fire, air) and plants. Ajiva's substance is matter, which is indestructible but undergoes modifications. Matter is reducible to fine atoms (Parmanus) that combine to form the universe. The Law of Karma dictates that souls (Jivas) receive embodiments to experience the results of their actions, leading to rebirth in different states (Gatis). The ultimate goal for a Jiva is Moksa (Liberation), achievable only through human life by destroying karmic matter. This liberation is attained through the "Three Gems" of Jainism: Right Faith, Right Knowledge, and Right Conduct. Liberation means freedom from the cycle of birth and death, characterized by perfect knowledge and bliss.

Finally, the text emphasizes the importance of Jain sacred literature, the Agamas, written in Ardha-magadhi. This dialect is linguistically significant, representing a stage between ancient Vedic and modern Indian languages. The author calls for critical editions of these Jain texts, supported by the Jain community, to present Jainism in its true light. The religion's long tradition is preserved in its literature, architecture, and followers, making it an essential component for any comparative study of world religions.