Jainism Fundamentalism And Peaceful Society

Here is a comprehensive summary of the provided Jain text, "Jainism, Fundamentalism and Peaceful Society" by Hemant Shah:

The book, divided into three parts, explores the nature of Jainism, the dangers of fundamentalism, and how Jain principles can foster a peaceful society.

Introduction: The author begins with a parable about a balloon seller and a young boy. The boy asks if a black balloon would fly as high as the colored ones. The seller responds that it's not the color, but what's inside that matters. This story sets the stage for the book's central theme: true elevation comes from inner spiritual light, not external factors. The book will cover Jainism and its way of life, the meaning and consequences of fundamentalism, and finally, how Jainism contributes to a peaceful society.

Part I: Jainism and Jaina Way of Life

• Understanding Religion: The text distinguishes between religion in general and the "Jaina way of life." Religion, in a general sense, is defined as belief in a personal God and a relationship with Him, aiming for knowledge of the soul, world, and God, leading to everlasting joy and liberation from suffering. It emphasizes unity and the realization of the soul's inherent divinity.
• Jainism's Definition of Religion: Jainism views religion as inseparable from life itself; it is a "way of life." It's the ultimate path that transforms a soul into a higher soul. The foundational qualities of religion in Jainism are Friendliness (Maitri), Activity (Pramoda), Compassion (Karuna), and Neutrality (Madhyastha).
• Jain Metaphysics and Philosophy:
  • Creation: The universe and its constituents are understood through Six Realities (Dravyas): Jiva (soul) and Ajiva (non-soul), which further comprises Pudgala (matter), Dhrmastikeya (medium of motion), Adharmastikaya (medium of rest), Akasa (space), and Kala (time). These have three characteristics: origination (Utpada), decay (Vyaya), and permanence (Dhruva).
  • Nine Elements: These fundamental truths include Jiva, Ajiva, Punya (merit), Papa (demerit), Asrava (inflow of karma), Samvara (stopping of karma), Nirjara (shedding of karma), Bandha (bondage of karma), and Moksha (liberation).
  • Soul: The text elaborates on the concept of the soul, its states of existence (Gati: celestial, infernal, animal, human), and classifications based on karma.
  • Logic: Jain logic is characterized by Nayavada (logic of standpoints) and Anekantavada (non-absolutism), which acknowledges that an object has infinite forms and qualities, and truth is relative to the perspective. Syadavada is presented as the doctrine of manifoldness.
• Jain Ethics:
  • Ethics are guided by metaphysics and epistemology, focusing on the law of karma and achieving salvation.
  • Ethical discipline aims at spiritual purification and social fitness through partial non-attachment and complete non-attachment.
  • There are two sets of rules: for householders and monks.
  • The core ethical principles are the Panch Mahavrata (Five Great Vows):
    1. Ahimsa (Non-violence): The paramount principle in thought, speech, and deed.
    2. Satya (Truthfulness)
    3. Asteya (Non-stealing)
    4. Brahmacharya (Chastity)
    5. Aparigraha (Non-possession/Non-attachment)
  • Jains practice extreme carefulness (Samici) to avoid harming even the smallest life forms.
  • They practice restraint (Gupti) of thought, speech, and bodily movements.
  • The text lists ten qualities of dharma (righteous conduct): forgiveness, humility, straightforwardness, truthfulness, cleanliness, self-restraint, austerity, sacrifice, non-attachment, and celibacy.
  • Meditation and fortitude to conquer pain are also emphasized.
• Philosophy of Soul (Detailed): The soul is considered eternal, indestructible, and permanent. It exists in a pure state (free from karma) or an embodied, impure state. Jainism posits pluralistic realism and accepts the existence of the soul. The soul possesses eight infinite qualities: omniscience, absolute cognition, absence of suffering, possession of truth and moral conduct, eternal life, equality, formlessness, and unrestricted energy. The five great souls (Panch Parmesthi) are discussed, along with states of bondage and release, and stages of spiritual development (Gunasthanas).
• Jain Literature: Canonical (Agama), quasi-canonical, and non-canonical literature are mentioned.
• Concept of God (Theism): Jainism is described as a religion with a religious person. It believes in the soul and in God as a "Super Soul" or an absolutely pure soul possessing infinite qualities. Worship, spiritual practice (Sadhana), and liberation (Moksha) are the highest aims. Jainism has its own ethics, prayers, and principles, forming a metaphysical theism.

Part II: Fundamentalism (Meaning and Nature)

• Definition of Fundamentalism: Fundamentalism is defined as an unwavering insistence on adhering to texts without modification or interpretation. It implies a belief that one's understanding of scripture is absolute and must be imposed on others, often through force or punishment.

• Characteristics of Fundamentalism:

  • Involves the use of force and violence.
  • A fundamentalist believes it is their duty to force, fight, or kill those who disagree.
  • It leads to forcible submission, eliminating freedom and cordial relationships.
  • Fundamentalists claim absolute truth and aim to establish their religion universally.
  • It is often irrational or anti-rational, with reason having no place and faith being the primary driver.
  • It is not limited to the uneducated; educated individuals can also be fundamentalist.
  • It poses a significant threat due to its forceful and violent imposition on others.

• Fundamentalism and Jainism:

  • The text strongly asserts that there is no fundamentalism in Jainism, and there can never be.
  • Jainism is in complete contrast to fundamentalism.
  • Non-absolutism (Anekantavada) leaves no room for force, as it recognizes that no one can claim absolute truth and knowledge is partial and relative.
  • Jainism does not have commandments given by God; instead, it explains reality, allowing individuals the freedom to choose and act.
  • There are no crusades or Jehads in Jainism.
  • The foundational pillars of Jainism – Friendliness, Compassion, and Neutrality, along with non-violence (Ahimsa) and non-absolutism (Anekantavada) – are antithetical to fundamentalism.

Part III: Peaceful Society

• The Nature of Peace: Peace and peaceful coexistence have been sought since the dawn of civilization. The text defines peace in two ways:
  • Negative Peace: The absence of organized violence between nations, races, and ethnic groups.
  • Positive Peace: The state of cooperation and integration among people, societies, and nations.
  • Popularly, peace means the absence of war, conflict, and killing.
• Fundamentalism's Impact on Peace:
  • The text unequivocally states that fundamentalism has no place in a peaceful society.
  • A peaceful society cannot be established unless fundamentalist ideologies are dismantled.
  • Fundamentalism and fundamentalists use force and violence to control and impose their views, leading to fear in society.
• The Jain Solution for Peace:
  • The essential condition for a peaceful society is restraint.
  • Jainism offers a path to universal peace and a peaceful society through its principles.
  • The Jain community and way of life exemplify peaceful existence, avoiding quarrels and dirty politics.
  • The Jain system of communal living (Sangh Jeevan) fosters cultural unity.
  • The Jain way of life emphasizes adjusting one's interests with others in a friendly spirit, avoiding disputes.
  • Friendliness (Maitri), Compassion (Karuna), and Neutrality (Madhyastha) are crucial for social life, as they prevent disputes and violence, fostering compromise and harmony.
  • The book concludes by asserting that the Jaina way, with its emphasis on Compassion, Ahimsa, and Anekantavada, is the only path to world peace and a peaceful society, especially in the face of fundamentalism and terrorism.