Vishwa Ko Jain Darshan Ki Den

Here's a comprehensive summary in English of the provided Jain text "Vishwa ko Jain Darshan ki Den" by Dr. D.G. Joshi:

The book, "Vishwa ko Jain Darshan ki Den" (The Contribution of Jainism to the World), authored by Dr. D.G. Joshi, highlights the profound philosophical and practical contributions of Jainism to global thought and human well-being.

The author begins by stating that all world philosophies share a common goal: to provide humanity with excellent education and guide them towards ultimate welfare. While different philosophies may use various terms like heaven (स्वर्ग), liberation (मोक्ष), or eternal happiness, the underlying aim is to free humans from the cycle of birth and death, the anxieties of pleasure and pain, sickness, and to lead them to a state of eternal bliss.

Jainism, along with other Indian philosophical traditions like Nyaya, Sankhya, Vedanta, Mimamsa, Yoga, and Buddhism, holds a unique and significant place. In today's modern scientific era, humanity has achieved considerable material comfort and control over the five elements. However, the peace that is essential for life remains elusive. Jain philosophy posits that the inexhaustible source of peace lies within the individual. True peace is attainable through noble thoughts, a simple lifestyle, and sincere feelings for the welfare of all beings. This intrinsic aspect of Jainism is what attracts Western scholars.

The text emphasizes that Jainism's deep and extensive contemplation on Ahimsa (Non-violence) is unparalleled in other world philosophies. While the Vedas and Upanishads, invaluable treasures of Indian literature, also discuss non-violence, their treatment is not as profound as in Jain literature. The Vedas and Upanishads, for instance, do not condemn violence performed during sacrifices or for the attainment of other worldly pleasures. In contrast, Jainism considers all forms of violence unacceptable. Even approving of violence committed by others is deemed a sin. Jainism categorizes violence into three types: physical, verbal, and mental. Hurting someone's mind through harsh words or harboring ill thoughts about someone constitutes violence.

A fundamental principle of Jainism is that all living beings in this vast universe, whether mobile or immobile, subtle or gross, desire to live. No one wishes to die. Therefore, harming any living being, whether physically, verbally, or mentally, should be avoided. The aspirant's inner mind should be filled with such immense love that an ocean of affection overflows towards all beings. Swami Ramdas, a renowned saint from Maharashtra, stated that a truly great person acts before they speak. Where actions and words are not in congruence, a person cannot be considered a great soul. Loving and virtuous behavior is not merely for speaking about but is meant to be lived in daily conduct.

Lord Mahavir, a highly exalted soul, imparted immensely important principles that retain their brilliance even after twenty-five centuries. He taught that violence breeds more violence, while non-violence fosters love. He didn't just preach this; he lived it, demonstrating the profound significance of non-violence. The cultivation of pure non-violence leads to increased tolerance, enabling individuals to endure hardships with equanimity and a smile. Through the endurance of hardships, one not only develops tolerance but also becomes self-controlled (Jitendriya).

The text further highlights that the attention of prominent Western thinkers is drawn to Jainism, largely due to its tolerance (Sahiṣṇutā). Tolerance brings peace to the mind and generates immense inner strength. In contrast, Western societies are often characterized by mental unrest, where individuals resort to medicines, intoxicants, and an obsessive pursuit of sensual pleasures to achieve fleeting peace, only to find that unrest increases, much like Draupadi's unending garment. If they were to embrace the tolerance advocated by Jainism, their lives could be transformed by peace and the melodious strains of happiness. It is due to tolerance that people of various faiths in India interact with affection and goodwill, engaging in discussions with joy. Tolerance is undeniably a great contribution of Jain philosophy.

The second significant characteristic of Jainism is Aparigraha (Non-possession or Non-attachment). Lord Mahavir was a perfect embodiment of non-possession and offered this principle as a means to increase human happiness. Aparigraha signifies the absence of attachment to material possessions. Attachment is the root cause of excessive accumulation. However, human desires are limitless, like the sky, while material possessions are finite. Consequently, desires are never fully satisfied, leading to unhappiness. Economics also supports the idea that wealth should circulate. If wealth is exchanged, inequality cannot flourish, and equality will prevail everywhere. Lord Mahavir, understanding human behavior profoundly, aimed to enhance human welfare by establishing the principle of Aparigraha. Monks are enjoined to possess nothing beyond religious implements, and even for these, attachment should be avoided. For householders, a limit is prescribed for the possessions necessary to sustain their lives, emphasizing that while possession is allowed, it should not exceed a certain limit, a crucial aspect for social life.

The third significant feature of Jainism is Anekantavada (Multiplicity of Perspectives). While other religions also discuss non-violence and non-possession, their contemplation on these subjects is generally less profound than that of Jainism. Anekantavada, however, is a unique characteristic of Jainism. It signifies understanding truth from multiple viewpoints. Truth is infinite and can only be grasped through diverse perspectives. The act of knowing belongs to knowledge, and speaking belongs to speech. While knowledge is boundless, speech is limited. The knowable and knowledge are infinite, but speech is not. The soul can comprehend infinite knowables in a moment, but cannot express them all through speech. A single word can convey one aspect of truth in a moment, but not the entire truth. This is why Jain philosophy employs Syadvada or Anekantavada. Syadvada allows for the understanding of truth in its various forms. Syadvada is a combination of "Syad" (meaning "in some respect" or "from a particular viewpoint") and "Vada" (meaning "statement" or "doctrine"). Syadvada is the articulation of Anekanta, a method of expressing that which has multiple aspects. It dissolves the conflict between opposing qualities by acknowledging them from different standpoints. An object is indeed existent, but it is also non-existent; however, in the form in which it is existent, it is not non-existent. It is existent from its own perspective but non-existent from the perspective of another. A statement that propounds the essence of an object based on two definite points of view can never be subject to doubt. Syadvada can also be referred to asapekṣavāda (doctrine of relativity) or kathancitvāda (doctrine of "somewhatness"). Thus, if one tries to grasp the whole truth by rejecting certain aspects, those very aspects can become untrue. Lord Mahavir did not confine Anekantavada to philosophical discourse but integrated it into daily life. Through Anekantavada, every problem in the world can find a proper solution. Social discord can be resolved, leading to an increase in love, goodwill, and tolerance.

In summary, Jainism, by establishing the principles of Ahimsa, Aparigraha, and Anekantavada, has provided humanity with a means to control the growing inequalities, intolerance, and the burgeoning attachment to possessions that plague human life. These are eternal principles, and after Lord Mahavir, learned Jain scholars, through extensive literature in Sanskrit and Prakrit, have inspired us to adopt them. If modern humanity, captivated by scientific advancements, embraces these principles, the world can undergo a transformation in a very short time.