Message Of The Religion Of Ahimsa

Here's a comprehensive summary of "The Message of the Religion of Ahimsa" by Prof. A. Chakravarti, based on the provided text:

The essay argues that Jainism uniquely places the principle of Ahimsa (non-violence) at its core, unlike other Indian philosophical systems (Darshanas) which only mention it when convenient. The author then explores the relevance of Ahimsa to the modern world, emphasizing that any religious idea must withstand scientific reasoning to be accepted. Jainism, from its inception, has championed reason and freedom from superstition as essential for spiritual development.

The text identifies three types of superstitions that must be discarded for true spiritual progress:

• Loka Moodah (Popular Superstition): Beliefs like bathing in a specific river to wash away sins or circling a tree for virtue are seen as impediments to understanding reality.
• Deva Moodah (Superstition about Popular Deities): The practice of animal sacrifice to appease deities during epidemics is criticized as ineffective and diverting attention from finding the real causes and remedies of diseases.
• Pashandi Moodah (Faith in False Ascetics): Individuals who exploit the simplicity of others by posing as ascetics are identified as misleading people and hindering true religious understanding.

Overcoming these superstitions is the first step towards Samyak Darshana (Right Faith), which is the foundation of spiritual development. However, Right Faith alone is insufficient. It must be followed by Samyak Jnana (Right Knowledge), which involves accurately understanding the nature of reality and oneself. Finally, this knowledge must translate into Samyak Charitra (Right Conduct), guiding actions. The Jaina path to salvation (Moksha) is thus defined as the integration of these three: "Right Faith, Right Knowledge and Right Conduct together constitute the path of Salvation." This contrasts with other Darshanas that might emphasize one of these aspects exclusively. The author uses the analogy of a sick person needing faith in the doctor, knowledge of the medicine, and adherence to the prescription to achieve health, to illustrate the necessity of all three elements for spiritual well-being.

Regarding the concept of God, Jainism, like Sankhya and Mimamsa, does not believe in a Creator God. However, Jainas worship a Divine Being. This worshipped being is not a creator but the Revealer of the path to salvation. This leader is adored because of their qualifications:

• Purity: Freedom from all spiritual defects, achieved through strenuous spiritual discipline (Yoga) and severe asceticism (Tapas).
• Omniscience (Kevala Jnana): Attained through the destruction of all karmas.
• Universal Love and Reverence for Life (Ahimsa): This divine being embodies the supreme principle of Ahimsa and shares the spiritual truths they have realized with the world, irrespective of caste or race.

Such a divine person, characterized by their spiritual purity, infinite knowledge, and boundless compassion, is worshipped as the saviour of mankind. Their presence is said to dispel evil and hatred, creating an environment where even natural enemies coexist peacefully.

The rules of conduct in Jainism are all based on Ahimsa and are five in number: Ahimsa (Universal Love), Satya (Truth), Asteya (Non-stealing), Brahmacharya (Sexual Purity), and Aparigraha (Renunciation of Possessions). These are observed as Mahavratas (great vows) by ascetics absolutely, and with qualifications by laymen.

The essay highlights that while modern Jainas sincerely endeavor to avoid harming living beings, including insects, they might be neglecting the broader aspect of Dharma Prabhāvana (spreading Dharma). The Tirthankaras preached to all, regardless of social status, aiming to create a casteless and classless society. This ideal is linked to the vow of Aparigraha, which aims to prevent the accumulation of wealth in few hands and the concentration of poverty.

The author suggests that by practicing a principle of setting aside a small portion of wealth for oneself and dedicating the rest for the benefit of society, economic harmony can be achieved. This approach, when widely adopted, can prevent class conflict (e.g., between Capitalism and Communism) and foster a society based on universal welfare, leading to peace and happiness.