Jainism Most Humanistic Religion

Here's a comprehensive summary of the provided text "Jainism: The Most Humanistic Religion" by T. K. Tukol, in English:

The article posits that Jainism is the most humanistic religion, defining humanism as a philosophical attitude rooted in human values, toleration, and the growth of knowledge. It emphasizes that human survival depends on cooperation and social order, necessitating self-discipline and accommodation of others' welfare. Reason, tempered with mercy and truth, is presented as the foundation of social justice, and a "good life" is defined as one inspired by love and guided by knowledge. Humanism exalts human freedom and the capacity to create a better world.

The author distinguishes between authoritarian religions, which center on obedience to a creator God, and humanistic religions. Authoritarian religions often depict God as omniscient, omnipotent, and the ultimate controller of destiny, before whom humans are powerless. In contrast, humanistic religions, including Jainism, center on humanity and its inherent strength, particularly moral and spiritual capabilities. Such religions encourage the development of reason, self-understanding, love for others, and solidarity with all living beings. The aim is self-realization and the attainment of greatest strength, rather than powerlessness. In a humanistic theistic framework, God symbolizes man's own soul-powers, a potential to be realized.

Jainism, according to the author, aligns perfectly with the principles of a humanistic religion. It preaches the supremacy of the individual soul and its capacity to achieve its inherent divine attributes, recognizing that each Jiva (soul) is the architect of its own destiny, unhindered by any supernatural power. Liberation (Nirvana) is attainable through the "Three Jewels": Right Faith, Right Knowledge, and Right Conduct.

The Jaina concept of God and worship is contrasted with the common understanding of a Supreme Creator. Jains do not believe in a creator God in the authoritarian sense. Instead, a Jaina God is a pure soul with infinite knowledge, faith, bliss, and power, attributes inherent in every soul but veiled by karma. The Tirthankaras, who have achieved perfection and omniscience, are the highest ideals for worship. The purpose of worshipping them is not to gain favors but to cultivate similar attributes within oneself, progressing on the spiritual path. The Namokara Mantra exemplifies this, with salutations offered to the five supreme beings to acquire their qualities and ideals. Jainism emphasizes absolute religious independence and freedom, stating that nothing can intervene between actions and their consequences; the soul alone is responsible.

Regarding the Universe, Jainism presents a realistic and scientific cosmology, rejecting the idea of a creator God. Its metaphysics is based on the identity of reality and existence. The world is formed by two basic substances, Jiva (soul) and Ajiva (non-soul), which are eternal and uncreated. The universe is dynamic, subject to change and decay, with principles that are "real and scientific."

The article delves into the Soul and Karma, explaining that karma is a form of fine matter that attaches to the soul due to activities driven by passions like anger, greed, pride, and delusion. This karmic bondage determines an individual's experiences and rebirths across various states of existence (hellish, animal, human, divine). The doctrine of Karma provides a rational explanation for life's inequalities and suffering, offering a scientific basis for transmigration. There are eight types of karma, categorized as "Ghati" (destructive of the soul's true nature) and "Aghatiya" (non-destructive, determining physical and circumstantial aspects). The ultimate goal is to shed these karmic pollutions and regain the soul's inherent purity and supreme status.

Jaina Ethics is highlighted as a crucial aspect, emphasizing that while Jainism offers a path of renunciation, it strongly values human life. Even gods must be reborn as humans to attain liberation. The ethical code, prescribed for both householders and ascetics, focuses on spiritual growth, wisdom, virtue, and sympathetic understanding. Key ethical principles are Sarvodaya (all-round advancement of all beings) and Parasparopagraho Jivanam (mutual self-help), demonstrating a profound social consciousness.

The Pancha Anuvarata (Five Small Vows) are central to Jaina ethics: Ahimsa (non-violence), Satya (truthfulness), Achaurya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possessiveness). Ahimsa, the foundation of all other vows, is understood as love, compassion, and kindness towards all living beings. Truthfulness fosters trust and confidence, while Aparigraha, the voluntary restraint on acquisition, aims to curb greed and promote economic equality and social justice. The author argues that Aparigraha can foster harmony between capital and labor, reducing social and economic disparities.

The article also discusses the Festival of Universal Forgiveness (Paryushana-Parva or Dashalakshana-dharma), a ten-day period where Jainas observe specific virtues like supreme forgiveness, humility, straight-forwardness, truthfulness, purity, self-control, austerity, renunciation, non-attachment, and celibacy. This festival serves as an annual reminder to renew relationships, forgive faults, and cultivate inner purity. The author notes the positive impact of such a festival, suggesting its adoption by other societies.

Finally, Anekantavada (the doctrine of manifold viewpoints) and Nayavada (the doctrine of partial standpoints) are presented as significant Jain contributions to understanding and expression. Anekantavada emphasizes that truth is complex and multifaceted, and a comprehensive understanding requires harmonizing various perspectives. This doctrine promotes tolerance, prevents dogmatism, and fosters intellectual honesty, allowing for a broader understanding of religious truths and philosophical doctrines. Jainism's message is to enlighten enquirers about different viewpoints and rise above relative intellectual perspectives.

In conclusion, the article strongly asserts that Jainism's emphasis on individual responsibility, ethical conduct, compassion, non-violence, self-realization, and a nuanced understanding of truth makes it a deeply humanistic religion. It offers a practical path for moral and spiritual upliftment, contributing significantly to Indian languages, art, and philosophy.