Jivan Mulya Tatha Jain Dharm

Here is a comprehensive summary of the Jain text "Jivan Mulya tatha Jain Dharm" by Narendra Sharma, based on the provided PDF pages:

The book "Jivan Mulya tatha Jain Dharm" (Life Values and Jain Dharma) by Narendra Sharma posits that the concepts of life values and Jain Dharma are essentially synonymous. This is because Jain Dharma is fundamentally a lifestyle focused on spiritual elevation. Life values are defined as the infallible means of spiritual refinement within humanity, the ways to manifest the inherent divine essence in thought, word, and deed, and the eternal human values that lend significance to life.

While all religions advocate for these life values, as they lead to human well-being, Jain Dharma places particular emphasis on them. Core Jain values like ahimsa (non-violence), satya (truth), asteya (non-stealing), and aparigraha (non-possession) are presented as eternal human values and the very foundation of human culture, a culture that Jain Dharma fully represents.

A true Jain is one who follows the 'Jinas', those who have conquered inner enemies like attachment, aversion, anger, and pride, who are unaffected, desireless, Tirthankaras, Arhats, and steadfast. These 'Jinas' are the inspirations of Jain Dharma, symbolizing the perfection of self-purification. Jain Dharma is not merely a sect or creed but a unique way of life that embodies life values, a life that is auspicious and noble, characterized by tapas (austerity), samyama (restraint), and ahimsa.

The text defines Dharma (religion) in the sense of "Dhammo mangalamukkam, ahimsa, sanjamo tapo" (Dharma is auspiciousness, non-violence, restraint, and austerity). This Dharma is our ultimate refuge, a "Dharma-island" that protects beings from the storms of old age and death, saving them from drowning in the ocean of time. Through self-purification, this Dharma fosters human values like love, compassion, brotherhood, non-violence, and tolerance in society.

In today's materialistic world, the Jain values of ahimsa, satya, asteya, brahmacharya (celibacy), aparigraha, kshama (forgiveness), and kashaya-vijay (conquest of passions) are of immense importance. The relevance of these eternal values is undeniable, and their neglect has led to a tragic state where human destruction seems inevitable if a course correction isn't made. The text asserts that the restoration of these values can lead to human welfare, and these values are most prominently found in Jain Dharma. While other religions also contain these values, Jain Dharma has a special insistence on ahimsa and aparigraha, which defines its unique identity.

The current global prevalence of violence, greed, lack of restraint, indiscipline, intolerance, and untruth has led to a loss of humanity and placed the world on the brink of destruction. In this dire situation, the life values embedded in Jain Dharma can save humanity from annihilation. Therefore, it is crucial to recognize their present-day significance and diligently practice them in thought, word, and deed.

Ahimsa holds the supreme position among these values. The proclamation "Ahimsa Paramo Dharmaḥ" (Non-violence is the supreme Dharma) is the core essence of Jainism. Here, Dharma is not to be understood as "religion" in the English sense, but as an inherent and internal aspect of human nature. True Dharma is the unity and interconnectedness of all living beings. Wherever Dharma's characteristics are listed, ahimsa is mentioned first. The Vedic, Buddhist, and Jain traditions all place ahimsa at the highest position within the Panchavratas (five vows). Maharshi Patanjali considered ahimsa a Yam (ethical restraint) that counteracts enmity, stating: "In the establishment of ahimsa, enmity ceases in its vicinity."

Jain Dharma's primary support is ahimsa, which is not merely negative but fully positive, embodying love for all beings. Lord Mahavir, a guiding light of Jainism, gave the mantra "Live and Let Live" through this very life value. The Sutrakritanga states that the essence of being knowledgeable is to harm no creature. Lord Mahavir states in the Dashavaikalika: "All beings desire to live, none wish to die; therefore, the Nirgranthas (ascetics) completely abandon the killing of living beings." When humans adopt this value of ahimsa, many of today's problems and anomalies will automatically resolve.

Jain Dharma emphasizes ahimsa because it is a comprehensive life value that encompasses truth, non-stealing, celibacy, and non-possession. Practicing ahimsa should begin as Anuvratas (minor vows), as adopting it as a Mahavrata (great vow) is not easy. However, with continuous practice, one can reach the stage of Mahavrata.

Just as violence is a demonic tendency, 'parigraha' (possessiveness/greed) is the cause of many of our problems. Violence can be conquered by ahimsa, and greed by the life value of aparigraha. The text argues that ahimsa is impossible without the spirit of aparigraha. If there is no greed, why would there be aversion, and without aversion, how can violence arise? The quote from Gyanarnava illustrates this: "From attachment comes desire, from desire comes anger, from anger comes violence, and from that, misfortune and suffering beyond words."

The world today has an urgent need for aparigraha. Social disintegration, individual decline, and unrest are all consequences of neglecting this value. Therefore, it is essential to adopt aparigraha as a life value for the welfare of individuals and society. Aparigraha means limiting life's necessities, restricting possessions, and detaching oneself from them. The root cause of parigraha lies in passions, and these passions can be conquered through the spirit of aparigraha and corresponding duty. A person free from the tendency to hoard and accumulate will be free from violence, aversion, and enmity. They will be truthful, fearless, and will not covet another's property or position. An aparigrahi person will truly understand themselves. According to the Yoga Darshan, the aparigrahi attains knowledge that 'parigraha' is meaningless because it cannot bring satisfaction.

Another life value with special significance in Jainism, connected to ahimsa and aparigraha, is kshama (forgiveness). All religions consider forgiveness a noble human value. The Mahabharata states: "Forgiveness is Brahman, forgiveness is truth, forgiveness is the past... Forgiveness is austerity, forgiveness is purity; the world is sustained by forgiveness." Lord Mahavir was the very embodiment of forgiveness, stating: "Kshama (equanimity) should be practiced always." Forgiveness helps one overcome hardships. Forgiveness is the mother of compassion, affection, and tenderness. It gives rise to tolerance, washes away passions, and fills the mind with purity and goodness. Only through forgiveness can revenge be overcome. The English writer Bacon considered revenge a form of "wild justice." The life value of forgiveness, widely discussed and practiced in Jainism, can fill a life full of conflict with happiness, peace, and love. Therefore, we should practice forgiveness not just outwardly but internally, so that humanity can live a true life. It is said: "Mistakes are made by humans, but to forgive is divine."

In addition to forgiveness, another life value that fosters tolerance in Jainism is the harmonious and elevated life perspective of Anekantavada (non-absolutism). Lord Mahavir, through Anekantavada or Syadvada, taught that truth is not one-sided; it has multiple facets. Therefore, in the pursuit of truth, there should be no dogmatism or one-sidedness. While truth is singular, learned individuals describe it in various ways. The text uses the analogy of "the blind and the elephant" to illustrate this. In this age of religious intolerance and sectarian narrowness, the principle of Syadvada in Jain Dharma can serve as a useful life value.

The Mahavratas discussed in Jain Dharma are the eternal life values of humanity. Among these, the principle of Karma continually inspires individuals. We are the creators of our own happiness and sorrow; fate has no role to play. God is not the creator of our favorable or unfavorable circumstances and conflicts; heaven, hell, joy, and sorrow are the fruits of our own actions. Therefore, we should be inclined towards good deeds and live a life of action, rather than attributing all our circumstances to God or fate. The Uttaradhyayana Sutra states: "The self is the doer and the undoer of both good and bad; the self is its own friend and its own enemy." This sentiment is also found in the Gita: "Let the individual uplift themselves." The principle of Karma is the foundation of a life of action and prevents us from becoming escapists. Those who wait for fate and remain inactive should draw inspiration from this life value.

Finally, it is essential to understand that Dharma is not merely ritual, tradition, or custom, nor is it a stage for festivals or celebrations. Dharma is another name for internal transformation. Therefore, the true meaning of life values can only be understood when they become an integral part of our internal transformation process. The text emphasizes that the life values inherent in Jainism, such as equanimity, non-possession, non-violence, non-absolutism, right faith, right knowledge, and right conduct, are positioned on the ground of noble ideals. It is through the beautiful coordination of these life values in thought, word, and deed that human welfare is possible.

The text concludes by referencing the concept of the soul as a traveler in the forest of existence, robbed of its inner wealth and blinded by ignorance. In such a state, Arhats (Tirthankaras) first grant fearlessness, then remove the veil of ignorance, bestowing the gift of vision, showing the path, guiding towards liberation, offering refuge, and dispelling delusion through self-knowledge. This is the greatest benevolence of the Arhats towards the beings of the world. They have shown the path to freedom from suffering and attainment of happiness, and therefore, we must remain grateful to them and sing their praises. The text also highlights the realization that all are related by self-interest, a truth experienced when one is in crisis and abandoned by all. This fundamental understanding of self-interest was first articulated by the Arhats, but we experience it when we are in trouble and everyone leaves us.