Ultimate Goal Of Jain Philosophy

Here's a comprehensive summary of the provided text from "The Ultimate Goal of Jain Philosophy" by Prof. J. L. Shastri:

The ultimate goal in Jainism, as in Buddhism and Brahmanism, is liberation from the cycle of birth and death (samsara). Jainism's unique contribution to Indian culture lies in its aim for ātma-darśana, the realization of the soul, after emancipating it from the entanglement of senses and passions. This emancipation is achieved through various processes, detailed in Jain sacred texts, which are central to Jainism's philosophy and practice. The path to this ultimate goal is universal, accessible to all beings in the universe, making Jainism broadly appealing.

Jainism is guided by Tirthankaras, spiritual leaders who have attained self-realization and share their experiences with humanity. A Tirthankara is defined by their freedom from hunger, thirst, disease, birth, fear, pride, attachment, hatred, and other bodily and mental afflictions. They act as guides to help people "cross the ocean of existence." The text mentions that 24 Tirthankaras have appeared at long intervals to re-establish Jain teachings.

Lord Mahavira is highlighted as a key figure who possessed a clear vision of reality and preached the Dharma (righteousness) to all, irrespective of their social standing. His teachings offer a path to the cessation of suffering, with austerities being the core element. Austerities are presented as the heart of Jainism, leading to higher stages of spiritual development. The observance of specific prescriptions and restraints, as outlined in early Jain scriptures, is crucial for destroying the root cause of suffering stemming from the cycle of birth and death. Mahavira emphasized annihilating past karma and preventing new karma, believing that the cessation of karma leads to the cessation of misery.

Mahavira also stressed the importance of purity of means to achieve noble ends. He preached desirelessness as a means to attain desires, non-violence as a means to oppose violence, and presented himself as someone who became a soldier by abandoning the soldierly attitude. His message was one of peace, goodwill, universal brotherhood, bliss, and happiness for individuals and the world at large.

Mahavira's concept of liberation aligns with the Jain principle of "Treat others as thine own self" (ātmavat sarvabhūteṣu), a sentiment also found in the Bhagavad Gita and Vaishnavism. The Jain code of life, as propounded by Mahavira, includes love of all beings, truthfulness, avoidance of falsehood, attachment, hatred, gambling, meat, wine, bribery, corruption, debauchery, adultery, hunting, and stealing, as well as all vices that lead to a hellish existence. To be a perfect Jaina, one must observe these prescriptions and restraints, along with controlling anger through forgiveness, vanity through humility, and fraud through straightforwardness.

The text also emphasizes chastity, with Mahavira stating that "One who is a slave to lust forfeits human life." He preached nudity, observing that it leads to the abhorrence of lust and represents a natural state of being born and dying naked.

Jainism is characterized as international and universal, not belonging to any single caste or community. When stripped of rituals adopted from neighboring traditions like Hinduism, Jainism is essentially a religion of Yoga, meaning realization (ātmadarśana) and constant awareness of the self. As an ancient faith of civilized humanity, it remains open to all living beings. Rituals are seen as prescriptions for curing physical and mental ailments. While other means exist to conquer suffering by annihilating karma, the Jaina code of morals and religion is deemed superior for its promise of achieving the goal in the simplest and easiest manner.

The author positions Jainism as anterior to Vedanta and other philosophical systems, asserting its originality and independence. Despite shared characteristics with Hindu thought, such as the concept of the self, Jainism has distinct features. For instance, while Vedanta sees Brahman as existence, intellect, and joy itself, Jain metaphysics treats merits and demerits as substratums rather than qualities. Jainism incorporates an atomic theory, absent in Vedanta, Sankhya, and Yoga, but present in Vaisesika and Nyaya.

The most significant contribution of Jainism to philosophy, according to the text, is the theory of Syadvada or Anekantavada, which posits that everything in the universe is interconnected. This principle reconciles opposites and is the defining characteristic of Jaina philosophical thought. It emphasizes that our understanding of reality must account for the multitude of variables and perspectives, acknowledging that any single viewpoint is incomplete.

The text concludes by highlighting Jainism's enduring nature despite hardships and persecutions. It has consistently influenced other religious systems and human thought, making substantial contributions to Indian culture and civilization. Its core message of peace, goodwill, universal brotherhood, bliss, and happiness remains its most noble and practical legacy.