1. What does it mean to be a good person?

Basically, there is nothing good or bad about a person. It is one's thoughts and activities that can be deemed good or bad. Jainism distinguishes between desirable and undesirable yoga - combined activities of body, speech and mind. At times, one indulges in some propitious mental and physical activities, which cause the influx of meritorious karma, and at other times one indulges in inauspicious activities, which cause the influx of demeritorious karma.

This is based on the realistic viewpoint (NISHCHAYA NAYA). From the experiential viewpoint (VYAVAHAAR NAYA), propriety is a relative term that depends on one's own viewpoint and attitude. What is proper and desirable in one individual's view may appear to be undesirable to another individual. Thus it is inappropriate to brand any person good or bad. According to an individualistic religion, such as Jainism, one is expected to evaluate the impact of one's actions on the self and on one's animate and inanimate environment. Then one should modify the self to bring about spiritual uplift. Such an individual is considered to be good.

2. Why be good?

There are three categories of souls in the universe: Extrovert souls (BAHIRAATMA), introvert souls (ANTARAATMA) and supreme souls (PARAMAATMA). The supreme souls have purified themselves by shedding all material bondage through self endeavor and have become pristine (SIDDHA). They represent the ideals for us. Extrovert souls are worldly souls who are in pursuit of materialistic goals and thereby indulge in passions such as attachment and aversion. Through study, observation and experience, an individual realizes that worldly desires are limitless and materialistic pursuits involve passions such as anger and greed that poison the minds of individuals and society. On attaining such insight, the person becomes an introvert by withdrawing from the external and focusing on the self to pursue the path to peace of mind and genuine happiness. Eventually, an introvert soul purifies itself and becomes a supreme soul. An introvert person believes that actions involving violence and untruth have an untoward influence on our lives and create an atmosphere of mistrust in the society. Thus one who is in spiritual pursuit minimizes violence, avoids untruth and refrains from selfish exploits. Ethical conduct is good for the self as well as for society.

3 & 4. Is it possible to be a good person and not be a member of your religion?

Is it possible to be a good person and no longer believe in your religion?

The Jain religion underscores rationalism. It teaches that all entities, processes and events in the universe follow the laws of nature. These laws apply to all people regardless of their backgrounds and religious beliefs. Rationalism entails discarding all preconceived notions and dogma. A rational person accepts and believes in what seems to be logical in his/her own judgment. He/she does not adhere to any teacher, incarnation or messenger of God, prophet or book. Labels such as Jainism are of no consequence to a rational individual. A rational person believes that one's own thoughts, feelings and actions coupled with one's animate and inanimate environment determines the course of one's life. Mere actions are of little consequence without rationalism. Thus being a member of a particular religious group or belief in a set of dogma is immaterial as far as spiritual progress is concerned.

5. Is there a difference between religious requirements and morality?

In general, religious requirements foster morality. From a realistic viewpoint (NISHCHAYA NAYA), the only requirement Jainism regards is belief in reality - belief in nature of substances ascertained through experimentation (PRAMAAN) and logical thinking (NAYA). Experimentation means information and evidence obtained through the study of scriptures, observation of nature and experience. Evidently, our view of reality evolves with time. Through our experiences, we realize that vices such as violence, untruth, stealing, unchastity and possessiveness coupled with passions of anger, pride, intrigue and greed make us lose peace of mind. They also lead to conflicts in society. So we should eschew them. This is how the religious requirement of belief in reality leads to morality - a sense of right and wrong coupled with self-restraint and discipline of inculcating the virtues of nonviolence, truth, non-stealing, chastity and non-possessiveness. From the experiential viewpoint (VYAVAHAAR NAYA), an individual has to acquire knowledge of reality by studying the Jain scriptures and the scriptures of other religions, he/she has to listen to discourses and contemplate on the various aspects of reality, and learn self-control. For this reason, the Jain scriptures have suggested certain daily requirements such as temple visits, study of scriptures, meditation and penance. These help us purify our thoughts and feelings without which it is not possible to genuinely practice morality. Evidently, morality is the stepping stone to spiritual progress.

6. What is the source of ethics?

In Jainism, the Supreme Beings (SIDDHAs) are the ideal to follow - this is the concept of God in Jainism. An introvert soul endeavors to achieve this ideal pristine state through spiritual advancement. Practice of morality leads to a gradual shedding of karmic matter and ultimate purification of soul. The Supreme Beings do not interact with any other soul or with any entity of the universe. Every thing and event occurs according to the laws of nature, guided by the intrinsic attributes of souls and matter. The question of creation or regulation of the universe does not arise. The pure souls are omniscient - they know the absolute truth. However, Jainism says that absolute truth can not be expressed. We can only obtain partial views of reality based on different viewpoints. So we can not obtain a perfect - absolute view of reality. Consequently, no written or spoken 'word' can be absolute. This implies that no teacher or scripture is to be followed or accepted without proper scrutiny. A rational approach toward understanding and refining one's own view of reality, which is not absolute as stated above, leads a Jain to design a code of ethics. A Jain is expected to seek the guidance of scriptures in this process.

7. Can someone be a good person and be an atheist?

Jainism does not believe in any supernatural or superhuman entities. It believes that all things and events follow the laws of nature. So there is no room for miracles in Jainism. Being a good person entails creating an atmosphere of trust and well-being by practicing virtues such as nonviolence, truth and non-possessiveness and minimizing passions like anger, greed, fear and pride. An individual resolves to adopt these virtues by his/her own freewill. Practice of ethics for fear of hell or bad karma involves passions. Similarly, doing good deeds because of the lure of heaven or beneficial karma or comforts in the future is not of much avail. Thus there is no relation between one's faith and the practice of morals. Jainism has no qualms if an individual adopts a rational view of reality, through his/her own observation, that has no role of God in the scheme of things. According to the Jain theory of karma, the nature and intensity of influx and bondage of karma is determined by yoga, the activities of body, speech and mind of an individual coupled with passions. This implies that labels and slogans have little to determine the course of the life of an individual.

8. How do you decide what is right and what is wrong?

It should be remarked that right and wrong are relative terms. In some instances, a thought or action deemed good from one viewpoint may not be so from another viewpoint. For example, a mother bestows unconditional instinctive love on her children. However, it is possible for youngsters to get the wrong message and indulge in undesirable activities. Thus an individual has to think rationally and weigh the pros and cons of her/his decisions and actions. In the process, one should keep in mind that vices such as untruth, deception, possessiveness and greed involve violence of self and of others, and that no violence, performed with any reason or excuse, can lead to an overall welfare of humanity. This is the fundamental truth to remember while deciding between right and wrong.

9. Why do bad things happen to good people?

To answer this question, we have to first define good and bad things. Further, we should also decide what our perception is of good and bad people. Generally, material successes such as promotion in one's job, profit in business, having a large house and driving a luxurious car are considered good. Are these really good things happening to 'good' or 'bad' people? In many instances, a person who performs an honest day's work and is content with his/her modest means is assessed to be inept and inadequate by society. Should this be considered a 'bad' thing happening to a 'good' person? Religion teaches that 'good' life embodies genuine happiness, which arises from contentment and peace of mind. Thus, looking at the events and situations happening to various individuals from an ethical viewpoint, we find that the above assessment is not entirely true. Our worldly existence is replete with good and bad things. Pleasure and pain, happy events and tragic accidents are facts of life. All individuals, 'good' and 'bad,' encounter them. The only difference is that when unfortunate things happen to a person who is perceived to be good by the society, people take special notice. Thus to a large extent, it is the perception of individuals who find that bad things happen to good people.

10. Is there a difference between a religious offense and a moral/secular offense?

According to Jainism, rational thinking is expected to help an individual attain the realization that passions such as anger, greed and intrigue involve mental and physical violence of self and of others. These comprise the offenses, religious and moral or secular. Jainism does not condone violence of any kind, for any purpose or with any excuse. There is no justification for intentional killing or hurting of human beings and of other living beings. According to the Jain theory of karma untoward thoughts, feelings and actions lead to the influx of bad karma regardless of the position or circumstances of an individual. Further, making any distinction between religious, moral or secular offense is not appropriate. Propriety entails that our conduct be exactly the same in all spheres and aspects of life.

11. Who enforces the moral rules of your religion?

Jainism believes in the independence of each individual soul and says that self-help is the way to achieve such independence. Each individual designs the code of conduct for himself/herself based upon the realization that violence can not lead to the overall well-being of an individual or society. So it is the individual self who is responsible for exercising self-discipline. There is no external authority or supreme entity responsible for the lives of worldly beings.

- To be continued

Home / email us