World Problems And Jain Ethics

Here's a comprehensive summary of the provided Jain text, "World Problems and Jain Ethics" by Beni Prasad, based on the given pages:

Overall Theme: The book argues that many of the world's persistent problems, particularly those leading to conflict and suffering, stem from a pervasive reliance on force and fraud in human relationships and societal structures. It proposes that the ethical principles of Jainism, specifically its core vows (Anuvratas), offer a profound and practical solution by advocating for a shift towards non-violence, truthfulness, honesty, continence, and non-attachment (stoicism).

Preface: The preface notes the passing of the author, Dr. Beni Prasad, shortly after the first edition, and states that the second edition is being republished without alterations, highlighting the enduring relevance of his scholarship.

The Scope of Religion: The text begins by defining religion psychologically as an adaptation to the totality of the universe and its underlying spiritual principles. It emphasizes religion's role in incorporating principles that promote universal welfare, social justice, and happiness.

Jain Ethics - The Anuvratas (Little Vows): The core of the book focuses on the five foundational Anuvratas of Jainism, presented as crucial for addressing world problems:

1. Non-Violence (Ahimsa):

   • Problem Identified: The author asserts that human history has been largely regulated by brute force, leading to the exploitation of individuals and groups, and a negation of human dignity. This force is often met with hypocrisy or fraud by the victims. Force and fraud are seen as complementary aspects of a single process of overlordship and exploitation.
   • Societal Impact: Force and fraud permeate all aspects of social life, including attempts at societal adjustment in the modern age. Scientific progress has created immense potential for welfare, but this potential is often annexed by old passions like strife, hatred, exploitation, and frustration, leading to paradoxes of poverty amidst plenty and darkness amidst enlightenment.
   • Disillusionment: Past attempts at achieving peace through mechanisms like the League of Nations have failed because they treated symptoms rather than deep-seated causes. This has led to cynicism and a reluctance for radical reconstruction.
   • Jain Solution: Non-violence is presented as the first and greatest principle for a higher life. It's not just about individual actions but requires a fundamental revision of human relationships to substitute force with non-violence. This implies abandoning domination and embracing freedom of growth and equality of opportunity for all.
   • Internal Affairs: Non-violence extends to internal societal arrangements, challenging systems like caste and class that often rely on force or make-believe. It calls for equal regard for every individual's welfare and maximizing opportunities for self-realization.
   • Positive Principle: Non-violence is described as a positive principle of far-reaching application, necessitating wholesale transformation in governance, social, and economic arrangements. It requires a corresponding mental attitude and outlook.

2. Truthfulness (Satya):

   • Interconnection with Non-Violence: Truthfulness is closely allied with non-violence. The text argues that force often necessitates fraud, and that "all is fair in war" highlights this.
   • Modern Challenges: Modern warfare, in its totalitarian nature, emphasizes propaganda and the manufacturing of assent, making truth the "first casualty." Even in peacetime, propaganda, elections, and bureaucracy often exhibit low standards of veracity.
   • Jain Solution: The path of truth is described as straight but strewn with thorns, demanding courage and fortitude. It's not an easy road to success. The text calls for rendering it feasible for individuals and institutions (corporations, political parties, states) to maintain sincerity and frankness.
   • Societal Requirement: Social interest demands an environment where truth pays immediately and readily. This requires a conscious effort at higher standards of truthfulness in national and international affairs to lift society towards greater reason and morality.

3. Honesty (Asteya):

   • Meaning: Beyond simply not stealing, honesty signifies a cordial and habitual respect for the rights of others, keeping the social interest in view.
   • Rights and Duties: Rights are defined as social conditions necessary for personality development. They are cooperative and interdependent with duties. Neglecting duties while insisting on rights leads to the erosion of rights for everyone.
   • Application of Non-Violence: Respect for the rights of others is presented as an application of the principle of non-violence.

4. Continence (Brahmacharya):

   • Internal Growth: Morality cannot be imposed externally; it must grow from within, rooted in self-control.
   • Human Nature: Human nature is seen as plastic, a raw material for character. Growth involves achieving harmony and balance, integrating impulses with purpose, and fusing intellect and emotion.
   • Character and Will: True character is defined by a unified trend of endeavor (volition) and a well-developed will, not by unchecked self-expression which can lead to anarchy.
   • Discipline vs. Coercion: Internal discipline, like pruning a shrub, fosters the soul's beauty, unlike external coercion which can lead to repression.
   • Sublimation: The text extensively explains sublimation as the process of controlling impulses and channeling energy towards selected, purposeful activities. It's the moral antithesis of repression, preventing disintegration and fostering moral growth, clarification of ideals, and participation in common life.
   • Self-Control: Discipline is described as self-control, the foundation of moral life. It needs to be deepened and enlightened to foster universal welfare.

5. Stoicism/Non-Attachment (Aparigraha):

   • Detachment from Pleasures and Superfluities: This Anuvrata signifies self-restraint in the face of pleasures, stoicism before temptations, and detachment from superfluities. It involves not losing oneself in the pursuit of material gain and rising above prejudices, jealousy, greed, vanity, fear, and hatred.
   • Addressing Modern Ills: Following this vow would prevent the "ruthless and lustful competition for wealth and empire" that plagues the present age, contributing to its gravest ills. Modern life's hurried and artificial nature, coupled with impersonal forces, can lead to psychological maladies.
   • Right Sense of Proportion: This Anuvrata also represents the right sense of proportion and a perception of true values.

Ethical Wholeness: The book concludes by emphasizing the interdependence and complementarity of the five Anuvratas. The application of one logically leads to the others. Non-violence is foundational, embracing all sentient creation. Honesty and stoicism, like non-violence, are presented as positive in their application. Together, the five Anuvratas form a cohesive conception of life, promoting self-transcendence and a revaluation of values, leading to ethical and spiritual wholeness.

In essence, Beni Prasad's "World Problems and Jain Ethics" posits that the prevailing reliance on force and the attendant practices of fraud and untruthfulness are the root causes of global conflict and societal suffering. The Jain ethical framework, particularly the Anuvratas, offers a profound and integrated path toward a more peaceful, just, and fulfilling existence by advocating for a fundamental shift in human attitudes and actions towards non-violence, truth, honesty, self-control, and detachment.