It seems that everybody's viewpoint has changed in the present times. Everybody is neglecting the spiritual aspect of his/her life. We do go to the temple and bow in front of the images of TEERTHANKARs, which teach us an auspicious lesson in self-reliance, but the spirit of self-reliant (SHRAMAN) does not touch our hearts. Even in temples, a variety of symbols of acquisitiveness are exhibited, and so our thoughts become tangled in passions and desires of one kind or another. We are not able to keep our minds off materialism. We come home full of covetousness. Further, there are places that vehemently promote worldly gains. Padampuri (a popular new place of pilgrimage) is a foremost example. In its present condition, it can not be considered a place of pilgrimage according to the basic tenets of Jainism. It is a symbol of worldly desires, not sacrifice or self-reliance. The promotion of Mahavirji (another place of pilgrimage) is also being done in the same spirit. This kind of promotion is not new - it has been going on for hundreds of years. In the name of certain demigods, worship to fulfill worldly desires has been instituted and promoted. Certain prayers and worships have been composed that promote covetousness and desires instead of spiritual aspects of religion. There are some prayers that are essentially in their original form but they have been linked to such myths and legends, which point towards the satisfaction of material desires. It is rather difficult to predict when and where such tendencies will come to an end. Agreed that man is susceptible to weaknesses but does that justify our totally reversing the direction of the preaching of TEERTHANKARs? The teachers and preachers of Jainism should give it a serious thought. They should give up their vested interests and adopt the spiritual aspect of religion. They should fulfill their responsibility.

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Economics and Ethics:

True economics never militates against the highest ethical standard, just as all true ethics to be worth its name must at the same time be also good economics. An economics that inculcates Mammon worship, and enables the strong to amass wealth at the expense of the week, is a false and dismal science. It spells death. True economics, on the other hand, stands for social justice; it promotes the good of all equally, including the weakest, and is indispensable for decent life.

- Mahatma Gandhi

Religion and Violence:

Throughout history there have been more crimes committed in the name of religion than in that of any other institution. The far right is as ugly and dangerous as the far left, possibly more so, because it uses the Bible to give validity to its point of view. The real name of this game is power and big bucks.

- Bernard & Virginia Thorpe

Religion or Black Magic?

My master (Ramkrishna Paramhansa) used to say that such names as Hindu, Christian, etc., stand as great barriers to all brotherly feeling between man and man. We must try to break them down first. They have all lost their good powers and now only stand as baneful influences under whose black magic even the best of us behave like demons. Well, we will have to work hard and we must succeed.

- Swami Vivekanand

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Footnote:

1) Reprinted from Studies In Jainism: Primer, 1997, page 29.

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TEERTHANKARs are not traditionists or orthodox. Their mode of thinking is progressive and revolutionary, but tolerant. During their individual eras, they give a constructive orientation to the internal conflicts between religions. They worship (establish) nonviolence, equanimity, tolerance, etc., through wholesome thought processes. Through the liberal medium of relativism (SYAADVAAD) or multiplicity of viewpoints (ANEKAANT), they not only make a concerted effort to establish harmony between different religious groups but also uproot blind faith and orthodox rituals. They are born as humans and achieve godhood in their lifetime. Thus, they exemplify the path to liberation for all. By following the message of TEERTHANKARs, each living being becomes the creator of his own destiny and attains godhood through his own efforts. This reality is simple, though hard to achieve. However, it is attainable. The state of infinite perception, knowledge and bliss (godhood) cannot be attained by being scared (of karma and of this mundane existence).

TEERTHANKARs preach that each and every activity of human beings be measured with the standard of nonviolence. Activities that are based on nonviolence, that are free from feelings of attachment, aversion and negligence, are rational. Activities that involve violence are irrational. Irrational activities cause the bondage of karma while rational activities cause the shedding of karma. One should minimize violence not only in religious activities but also in everyday living and dealings.

TEERTHANKARs convert their material life into spiritual existence through their thoughts and activities. Simultaneously, they establish the proven virtuous path to spiritual advancement. They celebrate humanity by unveiling truth through their crystal-clear insight and through the attainment of supreme spiritualism. Moreover, they exemplify the processes of knowledge, science, ethics, belief in reality and purification of self. They preach rationalism in life and the means to achieve purity of mind. This tradition of TEERTHANKARs has been in existence from time immemorial.

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The sun lit up the earth with its golden beams as Bhagwaan Mahaveer arrived to enlighten the minds of the thousands who had assembled in the vast grounds of the royal palace. Even king Bimbsaar of Magadh was present, eager to see and hear the holiest of the holies.

The vast concourse of humanity experienced a thrill of awe and bliss at the sight of Mahaveer's gracious personality, his benign face, his serene eyes. His speech, fresh and sweet and forceful as the holy waters of the Ganges gushing down the lofty Himalayas, flooded the hearts of the gathering with an overflowing happiness.

Then arose Gautam, Bhagwaan's chief disciple, brilliant as the sun yet gentle as the moon, and asked his guru a question that was in everybody's mind: "Bhagwaan would you tell us what makes the soul heavy and base and what makes it light and sublime?"

The question was grave and pertinent. All wanted to lighten the load of life and were naturally eager to know Bhagwaan's solution to this baffling problem.

For a moment Bhagwaan gazed at his breathless gathering with his compassionate eyes and then spoke:

"Gautam, we are all aware of the quality of a hollow gourd to keep afloat. It is in its very nature. Suppose a man buys a hollow gourd, making sure it's dry and without a hole. Then he coats it with clay and lets it dry. When it is dry, he coats it again, and thus repeats the process eight times over and over again, and then he puts it gently on the surface of a pond. Do you think that this gourd with its inherent capacity to float will now keep afloat?"

"No, My Swami!" exclaimed the gathering with one voice.

"The gourd," continued the guru, "Even with its inherent capacity to float will sink into water. Even so, the soul, coated with violence, untruth, dishonesty, intemperance, anger, pride, hypocrisy and greed becomes heavy, and despite its original virtue to keep afloat, sinks to the bottom."

The listeners were moved in heart and mind by the words of wisdom.

"But, Gautam," Bhagwaan went on, "perchance the top layer on the gourd peels off and it becomes a shade lighter, it might not sink so deep; and if one after another, all the layers that weighted it down were peeled off, the gourd would recover its natural tendency to keep afloat. So, too, the soul. Were it to get rid of the eight vices that encumber it, by acquiring the eight corresponding virtues - nonviolence, truth, honesty, temperance, forgiveness, modesty, simplicity and generosity, it could surely unburden itself and regain its natural virtues of lightness and sublimeness."

Drawing the moral from Bhagwaan's teaching, Gautam summed up for the benefit of all: "Vices make the soul heavy and base. Virtues make it light and sublime."

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Bhagwaan Mahaveer was born into a royal family. He was brave and fearless. As a child he could catch a snake and control an elephant. His real name was Vardhamaan, but because of these qualities, people called him Mahaveer, the brave one.

Moral: We should be brave and fearless. The only thing we should be scared of is doing bad deeds.

Mahaveer wanted to leave home and take the vows of a monk (DEEKSHA) at an early age. He asked the advice of his parents, King Siddharth and Queen Trishala, and of his elder brother, Nandivardhan. They were not happy with his becoming a monk at that early age. So Mahaveer waited until he was thirty years old and then he became a monk.

Moral: We should respect the feelings of our parents and other members of our family. We should not hurt their feelings by our actions.

Bhagwaan Mahaveer spent the first twelve years of monkhood in meditation, in the practice of nonviolence and self-control. Self-control means not having bad thoughts, anger, jealousy or hatred. Thus he got rid of four types of karma.(1) He made his soul very pure. He attained knowledge of everything. He became omniscient (KEVALI).

Moral: We should practice our religion so that ultimately we can remove all karmas from our souls. Then we will become happy forever.

Bhagwaan Mahaveer attained supreme spiritual knowledge (KEVAL JNAAN) at the age of forty-two. He devoted the next thirty years to teaching the principles of the Jain religion to others. One who attains supreme spiritual knowledge and teaches the principles of religion is called a TEERTHANKAR. Bhagwaan Mahaveer is our twenty-fourth TEERTHANKAR.

Moral: We should share our wealth of knowledge with others for the good of all.

Footnote:

1) These four karmas are knowledge-obscuring (JNAANAVARNI), perception-obscuring (DARSHANAAVARNI), deluding (MOHANEEYA) and obstructing (ANTARAAYA) karma.

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When we survey the situation prevailing at the time of Bhagwaan Mahaveer, we find that religion was mostly dominated by scriptural ruling. These rulings were of a dictatorial nature, and knowingly or unknowingly sounded a death knell to individual freedom. Scriptures, generally misinterpreted, dominated man's conscience. Humanity was clouded, nothing remained simple and straightforward. The life of individuals who believed in reason and a constructive approach to social problems was endangered. In other words, we can say that man had become bookish. Whenever the religious elite wanted to exploit the common man, they cited from the tomes. Life was eventually arrested in the religious scriptures (GRANTHs). GRANTHs prevailed everywhere.

In such an atmosphere arose a man who was without any book, a man with no bias or scriptural prejudice. His actions were his tome. He translated all that he wanted to convey to the people into the language of deeds. Bhagwaan Mahaveer said, "Man is the creater of books. He should have control over them. How can a book or a tome rule over reason and the sanity of man? I have no book, no tome, no GRANTH. I have come with a clean slate. I shall look within, as every one of us should, and will decide what is congenial to the individual and to society." Thus he rejected the serfdom of the tomes. He challenged scriptural imperialism. NIRGRANTH or NIGGANTH (a man without a tome or a bias) was one of the titles conferred on him by the masses. He said: I belong to the lineage of those for whom books were an aid and not everything. After him, Acharya Kundkund said in his Samayasara: SATTHAM NAANAM NA HAWAI - no scripture can be (absolute) knowledge, because a book knows not. (For details, please see Jain Study Circular, January 2000, page 6.) Knowing is knowledge. What one knows is knowledge. The knower and knowing are one, the known is not the knower or the (absolute) knowledge. Knowledge is an attribute of soul, the absolute knowledge is an attribute of a pure soul.

Mahaveer's ideas were revolutionary. Mahaveer was a sincere rebel against his contemporary religious establishment. He was a rebel who altered the destiny of common man, misguided by the few who had their vested interests. The contemporary history of Bhagwaan Mahaveer and Gautam Buddha is an evidence to it. These great men challenged the establishment and revolutionized the frame in which the commoner was fitted. Thus Mahaveer overhauled the deteriorating religious and social machinery and emerged as a constructive power.

This revolution started at a time when tomes were dismantling the inner man - the logical man. Mahaveer defended 'the man inside man' - the soul of man, in a rational manner. He awakened the sprit of man and said, "Judge yourself. Take the initiative. You are the doer. You should be independent in thinking and in action. Be logical and humane, and you will advance." This was more than enough for the common man. Indeed logic is the backbone of a healthy society. Individuals with a logical and constructive sense are the foundation of a free society. This is what we need today.

Mahaveer safeguarded the interests of the average man. He renounced the establishment and jumped into the ocean of the masses. He was a TEERTHANKAR. His slogan was: "Tome is not supreme. Man and his logical and meaningful actions are supreme." He was revered for this. He was a practical man. He preached but did not write any tome. He was NIRGRANTH. He was nude (APARIGRAGI) - nude within and nude without. Nothing but deed was relevant to him. He had no enigma or mystery about him. Everything was open to all. He was a prince who renounced his wealth and power. He preached: "Tome, if followed blindly, creates an undesirable perturbation in society. It introduces preoccupations and prejudices." Thus he eliminated concept of tome as the controller of the realm of life. He freed man from the yoke of tome and taught him the letters of action. Mahaveer realized that life is bigger than any tome. He believed that a tome becomes outdated - its relevance changes with time and circumstances. When books shadowed life, Mahaveer rejected them and cleared the path for man who ought to be free and independent in thinking and in action.

There is a saying that if you want to learn about a man, you cannot know all about him from a book. You can know him only through his deeds. Action or deeds comprise the greatest and the most reliable tome. Mahaveer had great faith in action and he decried blind adherence to any tome or scriptures. Thus the greatest contribution of Mahaveer to Indian culture is that he brought out the human conscience from the traditional shell of tomes and gave it a very logical foundation. This is the principle of multiplicity of viewpoints (ANEKAANT). This removes confusions and steers the individual to a neat and clean outlook. It makes us fearless and self-confident. This is what we need today. Even today, the problem is that those who are at the helm of affairs just talk about free thinking but still expect individuals to follow them blindly. However, modern man is intelligent and educated. Hence the leaders of tomorrow cannot stop the revival of NIRGRANTH thinking (of thinking without any preoccupation) and of making decisions without any bias or intrigues. This revival will make the present society more effective and forceful. We hope that our leaders will sense the trend and will try to understand the man of their times, without any tome, that is, without preoccupation or vested interest, and will do their best to redesign the system.

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The significance of the fundamentals of Jainism as reset in the teachings of Bhagwaan Mahaveer is great and unfading, and therefore retains relevance in the modern world. The fundamentals of Jainism were never confined to any particular social dogma or political ideology or regional group. They are essentially based on reality. Their ultimate goal is to accept aspects of reality in their true nature regardless of their time of origin.

When one delves deep into Bhagwaan Mahaveer's thoughts, one arrives at the conclusion that there has been no radical change in the tenets of Jainism; yet, there has been a smooth but revolutionary resetting of them as required by the circumstances prevailing at various times. Bhagwaan Rishabhadev, the first TEERTHANKAR in the series of twenty-four, put forth the basic principles of Jainism for the first time in this epoch, which, in due course of time, were refashioned and subsequently propagated by Bhagwaan Mahaveer. He not only paid attention to the august and sublime values of life but also to values that had an impact on contemporary life at large. He said that nonviolence did not relate to just physical torture or force, but also circumscribed thinking.

Personal procurement related to one's property was generalized by Bhagwaan Mahaveer in his teachings regarding APARIGRAH. Scholars interpreted his renunciation as total nihility, but in doing so they were wrong. In fact, Mahaveer came out of the confines of his house, and of the city where he lived, and embraced the world. He challenged dogmatic thinking and renounced narrow-mindedness from all corners of life. His teachings were therefore wholly dedicated to the welfare of all without any reservation. Thus, by opening new horizons for Jainism, he gave real importance to common man, who had been neglected. Therefore, even though thousands of years have elapsed, the religion preached by Bhagwaan Mahaveer remains useful in a constantly changing world.

According to some, the present world is totally changed. These changes can be observed in the norms of society, deteriorating values, culture of disbeliefs and attachment to materialism. Life is full of impediments, harassments, deprivations and corruption. High technology and the media of communications have transfigured the modern world. However, seen from another viewpoint, nothing changes. It is a kind of readjustment of the forms, which gives us a feeling that something new has come about. The changed set of circumstances, on the other hand, has changed the peripheral atmosphere of religion and consequently broadened the outlook of Jains. The same is the case with Buddhism and other religions. Certain deviations, which seem to be fundamental, can be observed in the people of the past and the present, but these are not very important. Permanent values have remained the same. Such changes took place at the time of Mahaveer also. Before the time of Mahaveer, certain groups of rich people and religious intelligentsia controlled and influenced common beliefs and values. But as a result of the teachings of Mahaveer, common man could gather strength and exert his influence over the religious and social setup of life. Thus we can say with emphasis that the teachings of Bhagwaan Mahaveer returned contemporary basic values of life and made them healthier and better.

Nonviolence (AHIMSA) finds its supreme place in the religion of Bhagwaan Mahaveer. This has been misinterpreted in various ways by others. Today, man unfortunately, is determined to change anything that reduces his share of materials. This man, when left dissatisfied, resorts to violence, resulting in destruction. The changes brought forth in this manner cannot endure time. They are bound to die in due course.

Definitions of AHIMSA such as 'abstaining from killing living beings' and 'abstaining from eating meat' are only the starting point. They are inadequate and limited. These fail to convey the real meaning of the term. The usefulness of nonviolence is diverse. The thought of 'otherness' is so deep-seated that one commits violence without coming in contact with one's opponent. Thus the conditions of today compel us to understand nonviolence as propounded by Mahaveer, who said: "unless you feel oneness with others, it is impossible to understand nonviolence in its proper frame." AHIMSA is not confined to actions only, it goes beyond them. It is related to man's thinking. The realistic (NISHCHAYA) aspect of nonviolence can be perceived by uprooting one's ego (AHAMKAAR) entirely. It is ego together with attachment (RAAG) and jealousy (DWESH) which is responsible for violence. AHIMSA as advocated by Jainism provides the solution to many complicated problems of individuals arising out of modernism.

Mahaveer's doctrine of APARIGRAH (non-possessiveness) is nothing but an extension of the principle of nonviolence. This virtue is often misunderstood. APARIGRAH is not poverty or limitation of means, as generally perceived, but, on the contrary, a logical accommodation of one's desires in a nonviolent fashion. Bhagwaan Mahaveer never recommended poverty. He endeavored for perfection. Hence whatever is advocated by Mahaveer is intended for achieving perfection. It should be stressed that there is no relation between APARIGRAH and modern socialism. Socialism implies: 'no body should surpass me in any field. Every one should be on par with me'. Such a state of equality is difficult to evolve. What Mahaveer meant by APARIGRAH is that no one should remain inferior to anybody. This is trusteeship of the social wealth, i.e., whatever I possess does not belong to me only but belongs to the society, belong to everyone. This is quite feasible. Thus APARIGRAH is not merely a political or social slogan, but gathers much weight. It starts at the level of the individuals and proceeds further, whereas modern socialism attempts to touch the outer level of the members of the society. Materialism in itself may not be something dreadful but the way in which it is implemented is harrowing. Modern socialism does not cure the ills of materialism. APARIGRAH, on the other hand, restricts people from being hoarders, and carries them beyond materialism leading thereby to the glorious path of spiritualism where all are genuinely equal.

Feelings of ego, jealousy and attachment augmented by materialism, lead to various conflicts. Controversies exist due to diverse interpretations of scriptures. People fight on styles of slogans, framing definitions, questions of language. Everybody has his own theory and is not ready to deviate a bit. In such an atmosphere, how can we assert the role of Jainism or any ism?

The relativism theory (SYADVAAD or ANEKAANT) of Jainism can provide a compromise between conflicting views. It can lead to mutual understanding. It can eliminate conflicts by advocating that the media of communication, which are at our disposal, are inadequate and insufficient. They may not convey what we intend to convey. They can simply convey a part thereof. Complete and realistic communication is impossible. Thus in communicating each other's feelings, something is always left out. This creates conflicts and differences. When we realize that things (and situations) have a very complicated nature and we cannot grasp and describe all their qualities and ingredients simultaneously with the means at hand, the strifes come to an end. We should also understand that we are not squabbling over goals but over means. Relativism says that things have many aspects which cannot be expressed simultaneously and precisely with even the most sophisticated means of expression. It propounds that 'though we are trying our best to say all about the matter at hand, something is likely to be left out and it is possible for someone to advocate what is left out by us. Hence we should accept others' viewpoints and be aware of the possibility that something might still be there to be explored.' Thus SYADVAAD opens the gates for 'generative thinking'. It is supposed to be the greatest contribution of Jainism.

If we seriously compare and contemplate, we come to the conclusion that the principles advocated by Bhagwaan Mahaveer are quite suitable to revolutionize and refashion today's society. Jainism, as put forth by Bhagwaan Mahaveer, can play an important role in the lives of individuals in the modern environment. The achievements of science have not displaced or dispelled the metaphysical assertions of Jainism but, on the other hand, they have substantiated them to some extent. The definition of entity (DRAVYA) in Jainism is:

SAT DRAVYA LAKSHANAM
UTPAADAVYAYADHRAUVYAYUKTAM SAT

[Existence is a characteristic of an entity; it entails origination (of new forms),
destruction( of old forms) and permanence (of substance)]

This definition is as good as advanced by modern science. It is quite precise and perfect. It says that the forms of an entity change but not the base. In art and literature, abstracts and symbols are used to express the fundamental truth inherently present in things. The same is promulgated by Bhagwaan Mahaveer: 'if one is known to oneself, nothing remains hidden.' Besides, these days everyone desires to live in his own (not imitated) way without hypocrisy. This coincides with the teachings of Bhagwaan Mahaveer, who asked us to avoid superficiality and artificiality. This is the moral of the aphorism:

TATTVAARTHASHRADDHAANAM SAMYKDARSHANAM

[Belief in reality (substances ascertained as they are) is rational perception.]

In modern times, great importance is attached to individual freedom. Everybody desires to enjoy full freedom. The desire of each individual is to lead an independent life without any interference from others. This is the basic tenet of democracy. Mahaveer endorsed and advocated such freedom of each individual. He said, "One should not give up one's originality." Mahaveer further said, "One should allow others too to retain their originality."

The concept that every animate or inanimate object is absolutely free led Mahaveer to dismiss domination of any foreign element over self. He, therefore, rejected the theory of supreme sovereign of the world controlling its activity. This makes him an atheist. Jainism views attribute (GUNA) as an inevitable and characteristic feature of a thing. It is supreme. This view leads to the conclusion that one is the architect of one's own fortune and future.

Bhagwaan Mahaveer discarded the idea of discrimination among the people on account of their independence to do or undo fetters of karmas. Thus he challenged the caste system which discriminated between one man and another and unnecessarily created feelings of hatred among them. He renounced princely life and came out as one amongst many. Unfortunately, his followers did not practice his teachings well. They took recourse to the life of luxury, which confined Jainism to a particular class of people. These days, some people are coming out of their traditional shell and are following the path preached by Bhagwaan Mahaveer. In fact, Jainism knows no caste, no creed, no distinction among souls. This is universalism in the true sense. Jainism does not belong to them who have a label of being born in a Jain family or those who are traditionally following the religion. Jainism belongs to those who really imbibe its principles in their hearts, thoughts and deeds.

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The Festival of Lights (DEEPAAWALI) is one of the most important festivals in India. Jains celebrate it as the day on which Bhagwaan Mahaveer attained salvation (NIRVANA) in 527 B.C.

Bhagwaan Mahaveer was the twenty-fourth TEERTHANKAR of Jains. The Sanskrit word TEERTHANKAR means one who reorganizes the religious order. Modern scholars agree that Mahaveer was a historical personality. He was a contemporary of Buddha. Mahaveer was born in 599 B.C. into a royal family. However, from the very childhood, he showed open-mindedness, compassion, tolerance, determination and courage. He adopted the three jewels of Jainism, rational perception (SAMYAK DARSHAN), rational knowledge (SAMYAK JNAAN) and rational conduct or life-style (SAMYAK CHAARITRA). Mahaveer became a monk at age thirty, and practiced penance (In Jainism, penance means absence of all desires) and meditation for twelve years. Thus he rid his soul of four types of karma particles, knowledge-obscuring (JNAANAAVARNI), perception-obscuring (DARSHANAAVARNI), deluding (MOHANIYA) and obstructive (ANTARAAYA). He achieved absolute perception and knowledge. He became omniscient (KEVALI).

Mahaveer spent the rest of his life in preaching. His teachings include:

(a) The theory of karma, which states that souls of all living beings of the world are associated with ultrafine particles of matter (karma). Thus all living beings are equal. We have feelings and emotions of one kind or another due to karma particles that are in our possession, which, in turn, attract more karma particles due to our feelings and emotions. However, it is up to the individual to control one's feelings. Thus we can modify the experience (fruits) of our karma particles as well as control the influx of new karma particles. Therefore, each individual is independent and it is only the individual who can help the self. Salvation (NIRVANA) is attained by a soul on getting rid of all karma particles. Such a pure soul is God (SIDDHA). The karma theory of Jainism implies that all human beings are equal regardless of sex, creed, social status, education, etc. All have the opportunity to lead a meaningful life.

(b) The doctrine of seven aspects (SYAADVAAD), which states that one has to adopt a multiplicity of viewpoints to observe and understand reality. It also implies that in our dealings with our fellow beings, we should try to understand their point of view and should have tolerance.

(c) With the independence of each individual comes the responsibility of not causing any injury to other living beings by thought, word and/or action. Thus Mahaveer preached the virtues of nonviolence (AHIMSA), truth (SATYA), non-stealing (ACHAURYA), celibacy (BRAHMACHARYA) and abstention from materialism (APARIGRAH).

Mahaveer shed the remaining four types of karma particles, feeling-producing (VEDANEEYA), life-span-determining (AAYU), physique-determining (NAAM) and status-determining (GOTRA), at the age of seventy-two. Thus he attained NIRVANA. We celebrate the Festival of Lights to make a determination to follow the teachings of Bhagwaan Mahaveer.

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Jainism is an eternal religion. It has no beginning. From time to time, TEERTHANKARs, who are born as human beings and who attain salvation in their lifetime, revitalize and preach the principles of Jainism. According to Jainism, there have been an innumerable series of 24 TEERTHANKARs from time immemorial. Bhagwaan Mahaveer was the last TEERTHANKAR of the present era.

In this paper, I will present the principles of the Jain philosophy as practiced and preached by Bhagwaan Mahaveer. I will also mention the contributions of Jainism to Indian culture. The principles of Jainism include nonviolence (AHIMSA), non-possessiveness (APARIGRAH), the doctrine of multiplicity of viewpoints (ANEKANATAVAAAD), and, equality and independence of each individual soul.

The most important contribution of Bhagwaan Mahaveer and Jainism to our Indian culture is the teaching and practice of nonviolence (AHIMSA). Other religions too preach nonviolence to varying degrees but none to the extent that Jains have been practicing it. One would ask the question, what is nonviolence and why should we follow it?

The commonly understood meaning of nonviolence is not to kill or injure others, but it has a deeper and subtler meaning as taught by Bhagwaan Mahaveer and Jainism. There are two types of violence in the world: (a) physical violence and (b) mental violence. Physical violence is easily understood as killing or injuring living beings including one's self. Some people believe in not killing human beings but they do not mind killing animals and other living beings. This is gross violence. Mental violence is the desire or mental preparation to commit such violence. Sometimes we may not kill a living being but we may speak or think of killing it. This is mental violence. Other aspects of mental violence are telling lies, anger, deception, taking more than one's fair share. Such thoughts and actions hurt others' feelings. Moreover, such violence invariably hurts the feelings of the person committing violence. In many instances, it also affects our physical and mental health. It is caused by passions (KASHAAYAs) such as attachments, likes and dislikes. Thus the practice of nonviolence entails giving up untruth, anger, deception, taking more than one's fair share, etc.

This philosophy of nonviolence has contributed immensely to our culture. It has reduced the killing of animals, people and other living beings. It has helped us save our natural resources. Using natural resources involves violence of countless living beings. Thus we can avoid some violence by minimizing waste and conserving natural resources. A great leader of our time, Mahatma Gandhi, succeeded in the struggle for the independence of India by following this principle of nonviolence. Practicing nonviolence makes our lives happier and helps us achieve higher goals in our lives.

Another significant contribution of Bhagwaan Mahaveer to our Indian culture is the principle of non-possessiveness (APARIGRAH). It means gradual renunciation of worldly possessions in thought, speech and action, in pursuit of higher spiritual goals. In practice, for householders like us, it essentially emphasizes limiting our wants for material possessions. More material wealth and possessions do not make us happy. All they can provide is more comforts which, in turn, are likely to lead us to the path of committing some undesirable acts. Worldly wealth creates attachments which result in greed, jealousy, selfishness, ego and violence.

Many great Jain teachers followed these principles and following these teachers were several kings, wealthy officials, and princes who led very simple lives. They behaved as custodians of their wealth and power, which they spent on education, food, medicine, and shelter for the masses. Thus a very important concept of social welfare and economic stability was born out of the principle of non-possessiveness.

The third most significant contribution of Jainism and Bhagwaan Mahaveer to the world is the doctrine of ANEKAANTVAAD. It is the principle of multiplicity of viewpoints based on logic. It means that the true nature of things can be learned by using logical viewpoints - from different aspects. In other words, every substance and situation should be looked at from several points of view in order to realize the truth. To give a simple example, a man is a father from his children's point of view, a son from his parents' point of view, and a husband from his wife's point of view at the same time, and all these statements are true individually.

This doctrine of multiplicity of viewpoints is very deep, subtle and quite difficult to understand without studying it properly. But it teaches us to be tolerant of other's viewpoints and opposing opinions. That is what we try to achieve in modern democracy. This doctrine produces an atmosphere of harmony in society by making people understand the opinions of their opponents. As a result, whenever a Jain ruler was in power, there was no incidents of tyranny on the followers of other religions. The roots of modern democracy came out of this Jain principle of ANEKAANTVAAD long before the Magna Carta. Therefore this principle can be a great instrument for peaceful coexistence and unity in the world.

In the social sphere, Jainism does not make any distinction of caste, color and creed, though these ideas are prevalent in our society to a certain extent. Jainism preaches that salvation is the birth right of every human being and is assured if one follows the prescribed rules of conduct. It says that family and caste of birth does not matter. Social status depends on merit, conduct and achievement. For example, Harikeshbala who was born an untouchable, became a nun and achieved the highest virtues. Moreover, according to Jainism, all souls are alike. This means that Jainism emphasizes equality of not only human beings but also of all living beings. By following these principles of nonviolence, non-possessiveness, multiplicity of viewpoints, and equality and independence of all souls, we will be able to achieve happiness and peace of mind in our present lives, and eventually, we will be able to attain salvation - the state of supreme peace and happiness.

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In the cultural history of mankind, Mahaveer is one of those few towering personalities who practiced and propagated the principles of peaceful coexistence. By virtue of his spiritual practices, he attained self-realization. In fact, Mahaveer did not confine himself to individual upliftment, but he dedicated himself to the development of a new creative social order for the healthiest orientation of the individual. Though he was a man of contemplative values, yet social values got his fullest attention. It should be borne in mind that contemplative and social values are not opposed to each other. They are not contradictory but complementary. Mahaveer seems to have believed that the urge for the creation of a healthy social order would come as a consequence of spiritual perfection. The evidence for this is that Mahaveer did not preach during his twelve years of spiritual pursuance. He seems to have been convinced of the fact that without the basis of spiritual experience, the talk of social reconstruction is vain and does not result in effective transformation of society. In consequence it is quite misleading to say that Mahaveer did not care for society and resorted to a place of seclusion. An unbiased eye will find that the greater portion of his life was devoted to finding such solutions that might give a sound basis to social reconstruction. He did not flee from social life and its problems, but engaged himself in introducing vigorous innovations in the then existing social order. It is undoubtedly true that he did not involve himself in the superficial struggles of life. This is because of the fact that he wanted to struggle with the fundamental issues of life in order to find an everlasting solution so that social progress may take place in the right direction. This type of endeavor adhered to by Mahaveer is like that of a scientist who in order to contribute something to society, pursues his researches in a laboratory after withdrawing himself from all sorts of disturbances. Thus Mahaveer may be said to be socio-centric like a scientist. After his spiritual culmination, he moved on to social dimensions of life till his NIRVANA. In this way he sought reconciliation between 'individual and society' - 'I and Thou'. Those who regard Mahaveer only as the apostle of spiritual message do great injustice to him. In fact he serves as an illustration both of spiritual realization and social reconstruction.

The social values that were regarded by Mahaveer as basic are nonviolence (AHIMSA), non-possessiveness (APARIGRAH), and multiplicity of viewpoints (ANEKAANT). These are the consequences of Mahaveer's devotion to the cause of social reconstruction. What this shows is that Mahaveer did not neglect adherence to social values, being overwhelmed by spiritual realization. Consequently, this social mind exhorted that nonviolence consists of recognizing the dignity of man irrespective of caste, color and creed. Man is man and should be recognized as such without any hesitation. The dignity of man is sacred and it is our duty to honor this dignity. Every individual, whether man or woman, should enjoy religious freedom without any distinction. A nonviolent society can not subscribe to class exploitation and the social oppression of man. Mahaveer bestowed social prestige upon downtrodden individuals; this led to the development of self respect in them. Mahaveer believed that no man or woman should be deprived of availing himself/herself of the opportunities of advancement. Needles to say that in the present state of affairs, the significance of nonviolence can not be ignored. The easing of tensions and cessation of conflicts among states, the maintenance of universal peace and the promotion of human welfare can only be effected by filling the world's atmosphere with the sprit of nonviolence. Mahaveer's use of nonviolence saw its culmination when he used the language of the masses as the medium of expression for his religious teachings. This indicates his democratic spirit. He was well aware of the fact that language is as dear to man as life. Therefore he preached in the language of the common man. This spirit of nonviolence of Mahaveer extended itself even to the lowest scale of life, and he promulgated that life as such is basically identical; hence no living being should be hurt, enslaved and exploited.

Mahaveer was well aware of the fact that economic inequality and the hoarding of essential commodities very much disturb social life and living. These facts lead to the exploitation and enslavement of man. Owing to this, the life of society is endangered. Consequently, Mahaveer pronounced that the remedy for the ill of economic inequality is non-possessiveness (APARIGRAH). All the means of illegitimate accumulation of materials (PARIGRAH) bring about social hatred, bitterness and exploitation. The teaching of non-possessiveness (APARIGRAH) tells us that one should keep with oneself that which is necessary for one's living and the rest should be returned to society for its well-being. Limit all wealth, limit all essential commodities. These actions are indispensable for the development of a healthy social life. In a way, wealth is the basis of our social structure and if its flow is obstructed because of its accumulation in a few hands, a large portion of the society will remain undeveloped. The hoarding of essential commodities creates a situation of scarcity, which perils social life. In order to combat such inhuman tendencies, Mahaveer incessantly endeavored to establish the social value of non-possessiveness (APARIGRAH).

It should be borne in mind that along with human and economic inequality, differences in outlook create situations of conflict in society. The result is that constructive tendencies in man suffer a great deal. If we take things in right perspective, we shall find that differences in outlook appear as a result of the use of creative faculties inherent in man. If this fact is not adhered to, these differences become the cause of conflict between men, the consequence of which is that social unity is disrupted. Mahaveer by his deep insight could see the waste of social energy on account of the wrong understanding of the nature of things. Consequently, he preached that differences in outlook are in fact differences in the nature of things. There are different aspects of things. Thus different outlooks are not to be condemned but to be understood as the different aspects of truth. In fact, differences in outlook should be treated as differences in viewpoints. Thus dissentions disappear and social solidarity sets in. Mahaveer's doctrine of standpoints (NAYAVAAD) is a corollary of ANEKAANT, the doctrine of multiple aspects of truth. By virtue of promulgation of this social virtue, man started thinking that along with his own standpoint, the standpoint of the 'other' is also significant. This principle gave rise to social tolerance and broadmindedness, which is the key to social adjustment and progress. It led to the conclusion that truth can not be monopolized and that every man in society can subscribe to the discovery of new aspects of truth. ANEKAANT is a dynamic principle of social life, by virtue of which life is saved from being stagnant.

In conclusion, we may say that Mahaveer, after self-realization, dedicated himself to the creation of healthy social values. In this way, he is regarded as one of the greatest leaders of mankind.

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Need for food:

We all need food because we have to grow physically and maintain sound health. We need food not because we feel hungry but because hunger is a mechanism to indicate that the body needs food. Similarly, we feel thirsty because the system needs fluid, which we take as water or other water-containing drinks. The purpose of eating is, therefore, simple. We should eat only those foods that produce healthy growth of body and mind, which are necessary for maintaining sound health.

For the growing child, certain essential elements for growth are required, much more than in later age. Once full growth is attained, we need, firstly, those foods that provide us energy for work and for keeping the body warm. This purpose is fulfilled by carbohydrates and fats, which have a high heat or calorie producing value. Secondly, we need those nutrients that replace or repair destroyed or damaged tissues. It is calculated that every red cell, which imparts red color to our blood is replaced in the body within a month. This means that the process of destruction and replacement of tissues is constantly going on in the body. It is proteins that accomplish this purpose. Certain minerals and vitamins are essential for protection against disease and maintaining sound health.

The human body has a remarkable power of accommodation. It can adjust to a wide variety of diets. Even in India, the eating habits in the north are very different from those in the south. Also the poor, with their simple vegetarian diet, maintain a standard of fitness and good health upto an advanced old age, sometimes beyond the century mark, which is the envy of many well-fed rich people. It is entirely a matter of habit whether one takes wheat or rice or sorghum (JOWAR) or maize (corn) or BAJRA. What is needed is coarse cereal; some form of legume like chickpeas or green gram (MOONG) or black gram (URAD) or any other dal supplemented by GHEE (clarified butter) or vegetable oil, be it mustard, sesame seed or coconut oil. Some greens like coriander or mint and citrus fruit, and milk or milk products are also necessary for persons of all ages in order to maintain sound health. For the growing child, milk is essential for his growth, physical and mental. Boys and girls require it for the development of muscles and other tissues and elderly people need it for replacing daily wear and tear.

The quantity of food required also varies with age and mode of work. A laborer of twenty, for example, should have 4000 calories while a sedentary worker needs only 1800. An old man in whom the systemic fire (metabolism) is burning at a lesser speed will need still less. The dietary requirements of women's system are lower than those of men as the candle of their life burns at a lesser rate. That is why they can fast for longer periods safely.

Man resembles the monkey in the structure of his organism and thus a vegetarian and fruitarian diet would suit him best.

Food Habits in Bhagwaan Mahaveer's Times:

In the pre-Mahaveer era, the society was divided into a number of castes (VARNAS), the most influential and powerful being the KSHATRIYAs compromising the princes, their chieftains, army commanders and soldiers. In religious matters, they were guided by the Brahmins, who as priests held undisputed sway in religious worship and particularly in rituals. Under their guidance, animal sacrifices were sometimes performed by the king to appease the gods.

A variety of meats were also consumed as food. The use of alcoholic drinks was also common amongst the KSHATRIYAs and SHUDRAs (the lower cast people). The Brahmins were lacto-vegetarians and teetotalers as a rule but sometimes they relaxed their code of conduct when it came to accepting meat as the PRASAD (offering) of gods. In some parts of the country, eating of fish was a widespread practice among people who avoided eating meat. The VAISHYAs (mostly the business community) were lacto-vegetarians and the SHUDRAs, in their destitution, ate whatever they could get.

In old age, the KSHATRIYAs and the Brahmins accepted partial or total renunciation (VANAPRASTHAASHRAM and SANYAAS) as a way of life. They left their homes and lived in forests along river banks or on the hills. They lived on a pure lacto-vegetarian diet. They also believed in limited fasting to control their passions and to attain spiritualism. They accepted a limited intake of food for better concentration of mind and for meditation. They kept cows with care so that they could maintain their health with the help of their milk. The rest of the diet was small, consisting of fruits and vegetables, growing more often wild in the forests, or cultivated around the hermitage (ASHRAM). Ancient history suggests that wild life roamed fearlessly around the hermitages and killing them was not permissible even for the kings.

There are two bases of intake of varieties of food and formulation of dietary system in Jain literature, which appears to have taken roots from the time of Bhagwaan Mahaveer. The first is the principle of doing no harm to any living mobile creature (TRAS JEEV), which implies nonviolence of the highest order and which is necessary for the accomplishment of the aim of life. The second is the maintenance of sound health. The diet should be health-giving and at the same time it should be conducive to rational religious pursuit (SAADHANA). It is on these two basic principles that the foods selected from nature, as available in different regions, form the basis of recommendations of what to eat and what not to eat, have developed. Another important consideration is that food should be such that it does not put severe strain on digestion and it should not cause unnecessary stimulation of various vital organs. Overeating is harmful to the human body, and it essentially takes food away from those who really need it. It is social crime. If you eat less, your candle of life burns at a lesser speed and you live longer.

Mahaveer was very much pained to see the slaughter of animals for food or in the name of religion. He took upon himself one of the greatest experiments of his age. He ate very little, tried fasting, and observed the effects of these privations. He proved that the human machine is amenable to considerable stress and strain. He ate very little and still maintained reasonably sound health and lived to a good age. He preached the highest order of nonviolence (AHIMSA) in all walks of life. Purpose of eating is to maintain good health. Food should not be taken merely for the pleasure of taste. If the aim of life is spiritual development to the extent that eventually we attain salvation of the soul, then our food has to be such that our stomachs are not full. If we indulge in overeating, most of the blood of our body is drawn to the stomach and the brain does not get enough circulation of blood. Hence we feel lazy and sleepy and can not concentrate. A full stomach is therefore a handicap to meditation and concentration of mind, which are necessary for rational religious pursuit (SAADHANA).

The basic principle of Jainism is nonviolence, the sheet anchor of religion of the highest degree for salvation of soul. In Jain canon, great emphasis is laid on eating those articles of food that involve minimal harm to life. Cereals and legumes are permissible because growing them involves the least amount of killing. Eating of figs and eggplant is discouraged because they may contain numerous lives. Eating of potatoes, carrots, turnips, onions, etc., is discouraged because the whole plant has to be uprooted to obtain them. Some of these have poor nutritional value and may cause gas formation in elderly people.

Present Times and the Jain Diet:

The prosperous countries of today have promoted meat-eating habits. As a result, diseases like high blood pressure, kidney disease, liver disorders and heart diseases have become very common. Diabetes also is more common in those who eat more. If a prospective diabetic developes the habit of eating less and remains slim, he may not develop diabetes at all. People who eat meat bleed more from wounds. Meat protein is high in purines, which are particularly harmful to the kidneys. It is conducive to the development of gout, a disease of the small joints of the hands and feet. Purines cause development of rigidity of blood vessels resulting in degenerative diseases. In the west, many countries have started vegetarian hotels as treatment centers for those who have coronary heart disease, high blood pressure and kidney diseases. Every heart specialist would agree with me that starvation is an effective preventive against heart attack. A full stomach is an enemy of the heart. The heart can not function effectively with a full stomach. That is why we can not exert physically with a full stomach. We get breathless when the heart is weak. Heart patients are advised that they take their evening meal at least four hours before retiring to bed. That means before sunset.

With advancing age, the enlargement of the prostrate and getting up for passing urine at night is more common. All elderly people get disturbed sleep because they get up a number of times for passing urine at night. If the evening meal is taken before sunset and intake of water after sunset is forbidden by one's own discipline, the problem of disturbance of sleep will be reduced. Thus many patients having an enlarged prostrate may be able to avoid surgery.

The human body has many other mechanisms of adjustment. If you eat only starch or sugar, it is converted into fat. So even if a man does not eat butter or oil or fat in any form, the body manufactures it from other foods. If a man starves and does not eat anything but drinks water, the metabolism of the body is lowered and his system consumes less fuel than it would normally have required. Many people who undertake fasting are not necessarily thin even if they do not eat much after the fast is over. Thus a number of factors play a part in keeping a sound health. It is a well-established fact that limited starvation is a very useful prescription for longevity.

People today are more sick because they overeat rather than by undernourishment, especially in the well-to-do, that is, middle class and upper class societies. People who observe displine in diet and undertake limited fasts on a regular basis, remain more healthy and live much longer. Overeating is responsible for heart disease, high blood pressure, diabetes and other ailments. These are increasing because prosperous individuals who are not interested in their spiritual development enjoy very rich foods without doing any physical labor. The Jain canon has very wisely excluded foods that are liable to produce disease and has recommended a diet conducive to control of mind, suppression of passion and helpful for human salvation. The Jain diet puts less strain on society, especially in times of scarcity. It is also helpful in alleviating the shortage of food in the world.

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Mahaveer, the twenty-fourth TEERTHANKAR of the Jains, holds an important place in the history and culture of India. Jains observe Mahaveer JAYANTI (birth anniversary) and Mahaveer NIRVAANOTSAV (celebration of salvation) with great enthusiasm. There are religious observances, worships and prayers. There are cultural programs and community feasts. There are lectures as well. Generally, the theme of the talks is:

"At the time of Bhagwaan Mahaveer, people were engaged in violence in the name of religion. There were worships and sacrifices of animals on a large scale. Bhagwaan Mahaveer was instrumental in stopping such violence. He showed the path to nonviolence and peace."

In my view, this is a simplistic view of Mahaveer's life and philosophy. All religions preach essentially the same code of conduct, which includes nonviolence and truth. What is so unique about Mahaveer's religious concepts?

To understand the significance of Bhagwaan Mahaveer's philosophy, we have to explore our own lives and our own mind. From very early childhood, our horizon of knowledge and experience expands. We observe, learn and form a view of things and events. This view continuously evolves. We wonder about plants and blossoms, about ants and elephants, about the rainbow and lightning, and so on and so forth. When I was about three years old, I was told about Indra, the demigod of rain. So I imagined that the sky was the roof of the world with a large number of holes where huge drums filled with water were kept. Whenever Indra wanted to make rain, he ordered his subordinates to empty some of those drums. Later on, I learned that it is the rays of the sun that do the trick. Everybody has such experiences. Mahaveer too had them. In my view, Jainism advances such evolution of our religious concepts.

We act and react according to our knowledge and experiences. We need nature - the sun, the rain, the air, the water, the fire and the earth for our survival. We also observe the destruction created by fires, tidal waves, floods and hurricanes. The trees and plants give us food, and the cows give us milk. Thus some people started worshiping nature and natural forces.

From time immemorial, man has been trying to find an explanation for his observations and experiences. In ancient times, some individuals came up with the idea of superhuman beings who were in-charge of the forces of nature. Thus came INDRA - the demigod of rain, VARUNA (Neptune) - the demigod of ocean, YAMA - the demigod of death, and so on and so forth. Also people did not forget the sun, the rivers and the cow. They designed elaborate rituals for their worships. They thought that if they could please these demigods, there would be prosperity on earth. They also felt that evils like diseases, famines, floods and other natural disasters might be avoided by such rituals.

Some thinkers realized that there were too many gods. Further, the question of the beginning of the universe and perhaps of its end also came up. Even today, modern scientists - astrophysicists and others, are looking for an answer to this question.

A simple answer to the above question is God - the Creater who is omnipotent and omniscient. He created the universe including man and other animals. He rewards us for our good deeds and punishes us if we follow the wrong path. There are no problems if we stop at this stage. I would have been living in blissful ignorance with my imagination of INDRA and the drums of water if I had not learned some science. The evolution of religious concepts progressed. Various thinkers came up with slightly different schemes of things. Some said that God keeps on sending us back to this world and perhaps elsewhere until we become worthy of becoming one with God. Others said that there is no life after death. Some said that God created this world and other animals in it for the enjoyment of man. Others said that all the creatures of the universe including man have identical souls. Thus a variety of religious concepts evolved. People claimed to have established communication with God and decreed that all people should follow the word of God.

Then came Mahaveer who rekindled a revolutionary sprit. Definitely, he was not the first. Many sages and philosophers had similar concepts before Mahaveer and many have had similar ideas since. Based on the writing of the famous thinker C. P. Snow, Rashmi Jain writes (in Jain Study Circular, April 1984, page 17), "Einstein, though born a Jew, emerged at twelve with a religious non-belief by applying his own thought." If the scare of God or karma or of being called a non-believer (MITHYAADRISHTI) is taken away, most of us would be with Einstein and become a true follower of Mahaveer. Because of this process of evolution and reinstatement of religious concepts, Hinduism and Jainism consider religion to have no beginning and no end.

What is Mahaveer's philosophy? What is Mahaveer's revolutionary concept and how did it evolve? Mahaveer observed, studied and pondered over the nature of things. He saw, as we do, the events that take place in the world. He understood the interactions that take place between matter and energy, the relationship between the forces of nature and the animal and plant kingdoms. He realized the relationship between one's feelings and emotions and one's physical and mental health. He also understood the influence of the animate and inanimate environment (NOKARMA - the pseudo-karmas of the Jain karma theory) on the course of the life of a living being. As I understand it, this is the kind of meditation performed by Mahaveer. This is the meditation preached by Jainism. All else is irrationalism (MITHYAATVA) - a maze of intrigues that keeps us away from the real self, a kind of abstract intoxication.

Through the process of meditation described above, Mahaveer grasped the nature of things and realized that the various phenomena of the universe occur by virtue of mutual interactions of matter, energy, souls and other entities of the universe. There is nothing superhuman or supernatural about the universe. There is no God who interferes in the scheme of things. There is no supreme authority of the universe to whom we should pray or worship for favors. This is the beginning of the Jain concept of the universe, the theory of karma, and of worldly souls and their liberation. This is a theory of the evolution of religious concepts. I hope you will give it some thought.

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Bhagwaan Mahaveer's Convictions:

Merit and not birth was the determinant of status in society. Ability and not sex was regarded as the criterion for admission into the higher order. Superstitious ritualism and belief in the capacity of gods to help man was discarded. The existence of God as the Creater of the world was denied, and man was held responsible for his own fortune as well as misfortune, freedom as well as bondage. Sacrifice of the animal was replaced by the sacrifice of the brute self. Mahaveer's life is a symbol of the mortification of flesh for the development of the spirit. It is spiritual joy, and not heavenly pleasure, that is worth pursuit. Mahaveer did not encourage acquisition of supernormal powers for the victimization of the weak. He prohibited the use of such powers even for self protection. He disparaged social inequity, economic rivalry and political enslavement. Mahaveer took it upon himself to work out and propagate a veritable spiritual democracy in the form of Jainism. He delivered his message in the tongue of the people. He did not like the aristocratic aloofness and mystifying secrecy of the Brahminical thinkers in matters religious and philosophical. There was no need of interpreters of the tongue of gods. There can be no mediator between man and God. Mahaveer popularized philosophy and religion and threw open the portals of heaven to the down-trodden and the weak, the humble and the lowly. To him spirituality was not the property of the privileged few, but a valued possession of each and all. It is only in the form of human being that the spirit can realize itself. Gods are inferior to the man of conduct. . . . Conduct is judged by the spiritual law of nonviolence (AHIMSA), perfect and absolute. The means are not justified by the ends.

Bhagwaan Mahaveer and Indian Thought:

Indian religions lay stress on asceticism and life negation, and Jainism does so in a special measure. Jainism, prescribes even the abandonment of the body in case it fails to fulfill the demand of the spirit. (For clarification of this concept, please see 'Peaceful Death', Jain Study Circular, April 1995, pages 6 and 7.) This exposes Jainism to the charge that its ethics is negative and passive. The Jain ethics will plead guilty to this charge. The motive behind ethical practice is that of purging the soul of selfish impulses so that it may realize itself. Spiritual exuberance, meditation, the freeing of the mind from hatred, anger and lust are emphasized. What appears to be passivity is intense concentration of consciousness where the soul lays hold immediately upon itself. Life affirmation is fraught with more dangers and pitfalls than those of life negation. If affirmation leads to progress, negation certainly leads to peace. World has suffered more at the hands of the progress-loving peoples than at the hands of peace-loving nations. Jainism discourages aggressiveness, but never supports cowardice. Peaceful courting of death without hatred for the murderer is more praiseworthy than violent defense. The law of nonviolence is regarded as the supreme law. Justice itself is judged by this law. Consistent application of this universal law of nonviolence in practical life exposed Jainism to the ridicule of those who were satisfied merely with the theoretical extolling of the law. Its appeal to the rational minds, however, was great and gradually gripped a considerable portion of the populace.

. . . .

Life is an evil so long as it is rooted in desires. Negation of life rooted in desires is not an unsocial act. It is but reinstatement of the society in harmony with the laws of the spirit. It is self-contradiction on the surface for the sake of self-realization in the depth. In this sense, individualism is not incompatible with social progress. Mahaveer was never indifferent to the well-being of his SANGH (religious order). He worked strenuously for and took interest in the minutest details of the SANGH. One is amazed to find in him this rare combination of absolute negation of desires and immense interest in action. Mahaveer was neither a 'delicate mystic' nor an 'energetic prophet.' He was a thoroughgoing rationalist who would base his action on his conviction, unmindful of the context of established custom or inherited tradition. This is the keynote of the personality of Bhagwaan Mahaveer.

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