12. Should the moral rules of your religion apply to everyone?

In essence, the moral code preached by all religions is identical. The only difference is in terminology. All religions teach virtues such as nonviolence, truth, chastity and non-possessiveness. No religion says that passions like anger, pride, deception and greed are good. Thus there is no need for the followers of one religion to adopt the moral rules of any other religion. Some people confuse bells and whistles, candles and incense with moral rules/requirements of religion. These are basically customs and traditions. According to Jainism, one should regard and follow the spirit of religious teachings rather than external attributes. One should limit oneself to the practice of one's own religion and not try to impose one's beliefs on others. Jainism says that in the spirit of multiplicity of viewpoints (ANEKAANTAVAAD), we should understand and respect others' viewpoints. History tells us that efforts to establish the supremacy of one's faith and to impose one's own beliefs on others with the excuse of helping them improve their lives leads to conflicts. This is extreme violence that poisons our environment. We should enjoy watching the celebrations of the festivals and traditions of all religions without violating the spirit of our own religion. This will bring about peace and harmony in society.

13. What role should religion play in a secular society?

In Indian tradition, the role of religion is considered to protect and improve the life of each individual of the society. Acharya Samant Bhadra says that religion breaks the chains of worldly grief and helps beings attain genuine bliss. When each and every member of society practices his/her own religious beliefs, understands that peace and happiness come from contentment as opposed to an unbridled pursuit of materialism, and bears in mind that violence can not result in an overall well-being of humanity, life on earth will attain a higher level. Good religious practices play an important role in society - secular or otherwise.

14. Is killing ever justified?

Jainism, like Hinduism, teaches that nonviolence is supreme religion. However, our belief in reality points out that it is impossible to avoid all violence. For example, when we breathe, innumerable tiny living organisms are hurt. Thus Jainism teaches us to avoid intentional violence of all kinds including the killing of human beings and other animals, and to minimize the violence of all other kinds. Jainism also tells us that when we indulge in any kind of violence, our own thoughts and feelings are adversely affected. This is self-directed violence which is not good for our mental and physical welfare.

In addition to intentional violence, Jainism describes three other kinds of violence. These are subsistence-related violence (the violence in cooking, cleaning, etc.), business-related violence and adversary-related violence. A layman can not avoid these three kinds of violence completely. However, subsistence-related violence does not imply that one can kill animals for food, business-related violence does not mean that one can cheat and mislead others in his job or business, and adversary-related violence does not allow one to kill one's adversaries who do not agree with him. The last two kinds of violence mean that in business and in dealing with others who do not see eye to eye with us, feelings are hurt on account of competition. Such violence should be minimized as far as possible through understanding and trust.

15. Is war ever justified?

According to Jainism, there can be no justification for war - there are no just wars. Susan Sontag, the famous writer, in an interview with Bill Moyers on the PBS Program NOW of April 4, 2003 said, "What I want people to think about is how serious war is. How it is elective. It's not an inevitable state of affairs." War brings out the worst in human beings. The minds of those who are involved in a war are blinded by passions such as pride, anger, intrigue and greed. They do not see the sufferings of human beings including themselves. The leaders mislead the common people in the name of pride, honor, sacrifice and what not. Their ulterior motives are awash with ego, pride, intrigue and greed. They fail to realize that hatred and violence lead to further violence. Being educated, informed, cultured and civilized warrants understanding others' viewpoints, flexibility and compromise. One needs to reform the self, practice fairness and equity, and not criticize or deprecate others' views. This will promote goodwill among all. It is hoped that when others see the real progress resulting from freedom, equity and fairness in one society, they will reform themselves. This is the way of nonviolence - the way to avoid and resolve conflicts. It does call for supreme sacrifice - mostly of our passions. This was the path adopted by Mahatma Gandhi in the struggle for freedom of India from the mighty British Empire. In that nonviolent movement Mahatma Gandhi, Jawahar Lal Nehru and other leaders were at the forefront. They suffered extreme hardships on account of violence perpetrated by the other side and made great sacrifices. Still they did not indulge in violence and attempted to restrain their followers from committing any violent acts. In the end, the world witnessed the victory of nonviolence. This event in the history of the world brings out that war is not indispensable for serving the magnificent ideals of patriotism and freedom.

16. Is violence against innocent people justifiable?

No individual in his/her right mind or a decent civilized society tries to justify violence against innocent people. However, there are individuals who out of pride and greed try to justify their actions by saying that such violence is for the benefit of humanity at large. They try to defend their designs and actions with the excuse that their intentions were good, and such tragedies are unavoidable or even necessary to fulfill their altruistic goals. Jainism concedes that such self-righteous people and groups exist in the history of mankind. Nevertheless, it does not condone such violence. It should be noted that Jainism does not promote any activism against such individuals and groups. The message of Jainism is to look inward and improve the self.

17. Can someone be a conscientious objector?

Jainism advocates individual freedom. Further, it teaches that each individual is responsible for his/her own decisions and actions in all aspects of life. Thus if an individual believes in nonviolence and holds that wars involve unnecessary violence and that they do not lead to lasting resolutions of disputes and conflicts, he/she has the prerogative to be a conscientious objector.

18. Is force justifiable against children?

19. Is force justifiable against a spouse?

According to the fundamentals of Jainism, use of force against any individual or group, including those who are evildoers, is violence. Such exploits involve passions and constitute self-directed violence that causes the bondage of undesirable karma. Thus force against children and spouse is unthinkable and unacceptable. It should be pointed out that one may consider that there is a fine line between discipline and use of force. However instead of using pressure or force, children should be made to understand the importance of good habits, behavior and character. Children need amiable guidance and persuasion coupled with judicious confinements to develop into fine human beings. Husbands and wives need to understand each others' viewpoint and resolve their differences through compromise and tolerance. Such self-discipline is necessary for peace and harmony in life. Although Jains do not condone the use of force under any circumstances, we can not lose sight of reality. In spite of our best intentions and efforts, sometimes things do not work as planned. We are overcome by passions and indulge in undesirable activities. In view of these facts, the best course is to be on guard and minimize our passions.

20. Is suicide ever justifiable?

Suicide is gross violence toward self and no violence in any shape or form is justifiable. A Jain believes in reality and understands that our worldly existence is full of success and failure, repose and stress, wellness and disease, hope and despair, meeting and parting, and so on and so forth. We are expected to accept life as it is and to maintain composure in the face of each and every turn of events in our lives. Even the thought of discontent in life is undesirable. Such thoughts and feelings lead to painful karma.

21. To what extent is martyrdom acceptable?

When an individual suffers or dies for the sake of his faith or country, his/her mind has intense passions - attachment and aversion. Thus he/she commits mental violence of self accompanied with physical violence. Thus martyrdom is not acceptable in the culture of nonviolence. Some people may glorify the virtues of protecting or promoting one's faith for the benefit of 'non-believers'. Some may assert the need to protect one's country or propagate its creed. Such exploits only lead to differences of opinion and conflicts among religious groups or nations and start cycles of violence. So a Jain refrains from martyrdom on religious grounds. Religious practice is a very personal matter. One can promote trust and harmony in society by practicing virtues such as nonviolence, truth and non-possessiveness. These entail genuine sacrifices of passions of pride, intrigue and greed. As far as relations between different nations are concerned, they should be handled on the basis equality of all peoples and with fairness and equity regardless of political and economic conditions. The conflicts between nations should be resolved through nonviolent means. Thus, according to Jainism, martyrdom is totally unwarranted.

22. Is it right to kill an innocent person in order to save the life of another?

Jainism believes in equality of all human beings, regardless of attributes such as religious persuasion, ethnicity, color, health, educational background, innocence or guilt, attitudes, financial or social status and political views. Even in the case of criminals, we are expected to despise the misdeed and not the individual. No individual is more desirable than another. One's life is dear to everyone. Therefore, killing an innocent in order to save the life of another is extreme violence.

23. Is capital punishment acceptable, if so, for what offenses?

Jainism teaches us to denounce the wrongdoings but not the individual who commits any offense. Our practice of nonviolence entails that even those individuals who indulge in antisocial activities be treated humanely. The society should make every effort to be fair and equitable towards all. When the antisocial elements will be treated with understanding and tolerance, they will realize the importance of goodness and virtue. We should understand that in spite of the best efforts of society, some crimes will be committed. However, this does not mean that a civilized and scrupulous society can adopt violent means to resolve these problems. If society adheres to its ethical code, an atmosphere of trust and goodwill will prevail, and there will be fewer incidents of crime. Practices such as capital punishment constitute revenge which perpetuates the cycle of violence. Capital punishment is gross and intentional violence and we believe that violence can not lead to any good. A civilized and enlightened society is expected to adopt ethical means to maintain peace and order.

24. Under what circumstances, if any, is abortion allowable?

Abortion involves gross and intentional violence. Thus no Jain is expected to condone it under any circumstances. Some people may argue that abortion should be allowable in cases of rape and incest. In fact, rape and incest are criminal acts. We should not try to discriminate against the victims of such crimes. The society should set the norms of behavior such that there are fewer instances of such crimes rather than justify abortion in such cases. Our practice of nonviolence entails that we avoid situations and activities that may lead to violence. It is better to be discreet rather than being sorry later. Even in instances where abortion may be advised on medical grounds, a Jain should let nature take its course, depending on the medical establishment for the well being of both, mother as well as child.

25. Are autopsies allowable; if so, under what circumstances?

According to the basic tenets of Jainism, the moment a living being dies its soul leaves the body. After that anything that is done to the remains does not influence the departed soul in any form or manner. As a mark of respect for the individual and for their own satisfaction, the family and friends dispose of the body properly. The body is disposed of as soon as possible because large numbers of living organisms are attracted to the body. Nevertheless, a Jain is not opposed to autopsies necessary on medical or for other valid reasons.

26. Are there rules about body modification e.g. tattoos, cosmetic surgery or amputations?

27. Are transfusions allowed?

28. Should extraordinary means be used to prolong life?

Body modifications such as tattoos and cosmetic surgery are matters of personal preference. As stated earlier, a layman tries to minimize violence of the self and of other living beings. The various physical activities are accompanied by mental activities and thereby they involve some mental as well as physical violence. So it is up to the individual to decide about tattoos and cosmetic surgery.

As far as amputations and transfusions are concerned, a Jain is expected to endeavor to live as long as possible. Jainism says that, for most part, spiritual advancement is attainable in human form only. Thus, all medical means available to prolong a human life should be adopted. Obviously, one should make every effort to minimize violence in the processes.

29. Should family and/or patients have the right to end suffering?

30. Does anyone have the right to hasten death?

Jainism advances individual freedom. Each individual is free to determine his/her course of life. Obviously, the advice of family, friends and others is valuable but ultimately one has the responsibility for one's decisions and actions. No one is expected to hasten death with the excuse of ending the suffering or for any other reason. Jain scriptures do contain the concept of peaceful death known as SAMADHI MARAN or SALLEKHANA. In the event of an incurable disease, when a person realizes that the end is near, he/she voluntarily adopts the practice of peaceful death. The individual conditions his/her mental faculty and physical body such that elements like hunger, heat and cold have little effect on him/her. Consequently, the disease has minimal influence on his/her religious practices. The person gradually gives up food and water. The individual spends his remaining days in intense spiritual pursuit. However, in the process of peaceful death, the individual refrains from wishes of early death or longer life. He/she is expected to give up attachment to family and friends, and abstain from desires of means of comfort in afterlife. This is the scriptural view of peaceful death (SAMADHI MARAN or SALLEKHANA).

31. In the case of conjoined twins when both will die if nothing is done to separate them but only one will live (and the other die) if the operation takes place, is the killing of one acceptable in order to save the life of the other?

In instances like this, the intention of the family members and surgeons is not to kill but to save a life or both lives as far as possible. Thus, although some violence is involved in the procedure, a layman can not avoid such unintentional violence.

32. Is genetic engineering permissible?

Evidently, the purpose of genetic engineering and all other scientific research is to advance our knowledge of reality for the overall good of mankind. Modern science and engineering have developed significant means for the survival of the large population of our planet. No doubt, some selfish and shortsighted individuals have employed scientific knowledge to build weapons of destruction. They have misused science to fulfill their ulterior motives. It is hoped that sanity would prevail and scientific advances, including that in the field of genetic engineering, will be employed only for the benefit of the common good of humanity.

- To be continued 

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