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| Samani Prasanna Pragya |
Relevance Of Jainism In 21st Century
based on the teachings of
Acharya Tulsi and Acharya Mahaprajna
The growth of scientific knowledge and outlook has destroyed our superstitions and false dogmas. But unfortunately and surprisingly it has shaken our faith in spiritual and human values. Today we know more about the atom and atomic forces than the values needed for a meaningful and peaceful life. Nowadays, due to tremendous advancement of science and technology, we have efficient means of transportation. Physical distance is no bar to meeting people of different nationalities, cultures and religions, and consequently we have come closer and more dependent on each other as we were never before. Our world is shrinking but unluckily, the distance between our hearts is increasing day by day.
Instead of developing mutual love and co-operation, we are spreading hatred and hostility and thus ignoring the values of co-existence and co-operation, which are essential for our very existence. Rabindranath Tagore rightly observes,
‘For men to come near one another and yet to continue to ignore the claims of humanity is a sure process of suicide.’
The advancement of our knowledge could not sublimate our animal and selfish nature.
The animal nature within us is still dominating our individual and social behaviour. Due to this, our life is full of excitement, emotional disorder, and mental tension. Though we are outwardly asking for peace, non-violence, and co-existence, at heart, we still have strong faith in the law of the jungle, i.e. the dictum ‘might is right’.
The race of nuclear weapons of the powerful nations is strong evidence of our belief in this dictum. This race of nuclear weapons is a sign that we are proceeding towards a formidable funeral procession of mankind. Bertrand Russel, the eminent philosopher, implores us,
‘ I appeal as a human being to human beings, remember your humanity and forget the rest. If you can do so, your way lies open to a new paradise. If you cannot, nothing lies before you, but universal death.’
We must be aware of the fact that this growth in science, technology and commerce would lose its meaning if man is to eternally doubt others and ignore the claims of humanity.
Today the only way for a man to survive not only physically, but also humanly is to develop firm belief in the principles of non-violence and mutual co-operation, and then realise it. It is a great delusion that mankind on the one hand wants peace and prosperity, but on the other hand still has a belief in the dictum ‘might is right’.
Peace achieved through violence and war is the peace of the cremation ground and not a living peace. Peace and violence are contradictory since through violence we cannot achieve peace.
In Acharanga Sutra, Mahavira said:
“Atthi sattham parena param, natthi asattham parena param.” (There are weapons superior to each other, but nothing is superior to asastra. i.e. non violence.)
Peace can be established on earth through non-violence; mutual co-operation and prosperity for all can be secured by practicing self-restraint and tolerance. In Jainism, these columns of character building have been realised since ages.
Probably the most relevant aspect of Jainism for the modern times is its liberal philosophy. The word ‘Jain’ itself is non-sectarian. Anyone who has conquered his passions is a Jina and a follower of such Jina is a Jain. Seen this way, Jainism can include all religions of the world since they are all founded by saints and prophets who conquered their inner nature.
The great contribution of Jainism to the world is the concept of Ahimsa or non-violence. The concept of non-violence in regard for life is accepted by almost all the religions of the world. But none of the religions observes it so minutely as Jainism.
Jainism prohibits not only killing of human beings and animals, but also killing of vegetable life. To hurt the plants is also an act of violence or himsa. Its basic principle is that life, in whatever of form it may be, should be respected. We have no right to take another’s life, because everyone wants to live the way we do. In Dasavaikalika is mentioned,
Savve Jiva vi icchanti, jivium, na marijjium. (Everyone wants to live and not to die.)
For this simple reason, Nigganthas prohibit violence.
Though in our world, complete non-violence is not possible, yet our motto should be ‘Lesser killing is better living’.
Further, we must be aware of the fact that in Jainism non-violence is not merely a negative concept, i.e. not to kill; but it has the positive aspect to feature amity, compassion, love, and friendliness. Further, it is challenging service to mankind.
Once a question was put to Mahavira,
‘O Lord, one person is rendering his services to the needy persons, while the other is offering puja to you; among these two, who is the real follower of yours?’ Mahavira answered, ‘The first one is the real follower of mine, because he is following my teachings.’
Though violence in some form or the other is inevitable on our life, yet on this basis we cannot conclude that non-violence is not necessary at all. Just as violence is inevitable for living, non-violence is also inevitable for social living. As far as the existence of human society is concerned, it depends on mutual co-operation, sacrifice of self-interest for the sake of fellow-beings, and regard for others’ life.
If these elements are essential for social life, then non-violence is necessary for human life. Society exists not on violence but on non-violence, not on fulfilment of self-interest but on the sacrifice of self-interest, not on claiming our own rights but on accepting the rights of others as our duty. Thus we can say that non-violence is an inevitable part of principle for the existence of human society.
At present, we are living in an age of nuclear weapons and due to this, the existence of the human race is in danger. It is only the firm faith in, and the observance of, non-violence that can save the human race. It is mutual trust and the belief in the equality of human beings, which can restore peace, and harmony in human society.
The main object of Jainism is to emancipate man from his sufferings condensed in mental tensions. First, we must know the cause of these mental tensions. For Jainism the basic human suffering is not physical, but mental. Mental suffering or tension is due to our attachment to worldly objects.
The famous Jaina text Uttaradhyayana-sutra states,
‘The root of all suffering, physical as well as mental, of everybody, is attachment to the objects of worldly enjoyment.’
According to Lord Mahavira,
‘To remain attached to sensuous objects is to remain in the whirl. Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of man who has no desire, desire is gone in the case of man who has no greed, while greed is gone in the case of man who has no attachment.’
The efforts made to satisfy human desires through material objects could be likened to chopping off the branches while watering the roots. Thus, we can conclude that the lust for and attachment to the objects of worldly pleasure is the sole cause of human suffering.
If humanity is to be freed from mental tension, it is necessary to grow a detached outlook on life. Jainism believes that the lesser the attachment, the greater mental peace. It is only when attachment vanishes that the human mind will be free from mental tension and emotional disorders. This concept of Jainism has great relevance for today’s world where due to the influence of consumerist ideas, there is a great increase in greedy and possessive tendencies.
The problem of conflicts between different ideologies and faiths can be solved by the principle of Anekanta in Jainism. Anekanta, means a multiplicity of viewpoints or many perspectives. This principle is a unique principle of Jainism; it has been established by Lord Mahavira to realise the infinite attributes of truth.
In social context, the practical form of Anekanta can be explained by three principles:
- Absence of dogmatism or fanaticism
- Honouring the freedom of others and
- Peaceful co-existence and co-operation.
Jainism holds that reality is complex. It can be looked at and understood from various viewpoints or angles. For example, we can have hundreds of photographs of one tree from different angles. Though all of them give a true picture of it, yet they differ from each other. Not only this, but neither of them can give us a complete picture of that tree. They individually as well as jointly will give us only a partial picture of it. So is the case with human knowledge and understanding: we can only have a partial and relative picture of reality, we can know and describe the reality only from a certain angle or viewpoint.
One, who knows only partial truth or has a one-sided picture of reality, has no right to discard the views of his opponents as false. We must admit that the views of our opponents may also be true.
Thus, Anekantavada forbids us to be dogmatic and one-sided in our approach. It preaches a broader outlook and open-mindedness, which is essential to solve the conflicts caused by differences in ideologies and faiths.
Jaina philosophers always maintain that all the viewpoints are true according to their perspective, and they are false, if they totally refute others’ viewpoints.
The whole history of Jainism is a proof that it never resorted to violence. It always had faith in cooperation and coexistence, which is the greatest need of the time. There is no place for corruption and violence in Jain lifestyle.
Jaina saints have tried at all times to maintain harmony among different religious faiths and they tried to avoid religious conflicts. That is why Jainism has survived through the ages.
Acharaya Tulsi has started a movement called Anuvrat Andolan. Anu means small and vrata means vows. Anuvrat is a code of conduct to make a human a true human. The base of Anuvrat is having faith in the unity of mankind. It means an attitude of equanimity, as feeling of equality towards all, considering all human beings equal. No one is small or big, no one is low or high, no one is inferior or superior. After all, a human being is just a human being.
Another aspect of Anuvrat is to exercise restraint in the use of material resources. Do not use the resources of the planet more than you need. You should bear in mind that these material resources are not for you alone, but are meant for the whole society, for the entire humanity. If we go a little further, we can say that they are meant for all the living beings that reside in this planet. Some people have grabbed these material resources and are using a major share of them for their own comfort.
As a result, we see an enormous gap between the rich and the poor. This disparity is the major cause of the unrest today.
Let us think of bringing about understanding among different systems of thinking. Man’s mind is independent. It is not possible that all persons have a similar pattern of thinking. When we begin to consider this freedom of thought as something opposed to us, it creates a big problem. Let us learn to respect the freedom of thought. We should, rather, welcome a diversity of opinion. Man is not a machine. Everyone has its own mind, his own views. We should respect the view that does not pose a threat to society.
Considering this, Acharya Tulsi has made 11 codes of conduct. The Anuvrat is a code of conduct not only for training in non-violence, but is relevant and a must for every person in all walks of his life, irrespective of his field or position. The codes of conduct are:
- I will not kill any innocent living being.
- I will never attack anybody nor support aggression and will endeavour to bring about world peace and disarmament.
- I will not take part in violent agitations or in any destructive activities.
- I will believe in human unity, will not discriminate as high and low on the basis of caste, colour, etc. and will not practice untouchability and apartheid.
- I will practice religious tolerance and will not indulge in communal agitation.
- I will observe rectitude in profession, vocation and behaviour.
- I will abide by sexual discipline and develop continence progressively.
- I will not resort to unethical practices in relation to election.
- I will not encourage socially evil customs and superstitions.
- I will not use intoxicants like alcohol, hemp, heroin, smack, tobacco etc.
- I will lead a life free from social vices and will remain vigilant to the problem of pollution.
Anuvrat is slowly working towards reforming the whole society to make the world a better place to live in. The most important thing about the Anuvrat movement is that is does not tend towards the extreme of ascetism or the other extreme of materialism. It attempts to bring balance into human life. It is universal in its conception, not featuring any religion or sect, but strictly against sectarianism.
Unless man becomes human, righteous and honest, he cannot become religious. It is expected that Anuvrat Code of Conduct, the builder of man in the true sense of the term, will serve as a source of ever-flowing inspiration to the masses through regeneration of character and moral values in their lives.
However, these Anuvratas, created by Acharya Tulsi to improve the moral thinking of the people, are widely acknowledged and accepted. But they cannot easily be integrated into daily life.
Despite accepting these Anuvratas, people still make immoral judgements and act unethically, because abstraction is not enough to change one’s mindset. For this, we need practical exercises. Therefore, Acharya Mahaprajna revealed Preksha Meditation for spiritual and moral development of the individual.
Changing a system is difficult, but changing individuals and society is far more difficult. Practice of Preksha dhyan is an exercise to bring about inner purification. It is highly valuable for developing self-confidence, tolerance, patience, and emotional balance.
Preksha Meditation makes one look inwards with detachment. The various scientific methods of Preksha Meditation not only project the dharma in an entirely new perspective, but also have become an integral part of many people’s daily life during the last 35 years.
As mainly those aged above 40 practised Preksha Meditation, Acharya Mahaprajna has given a detailed curriculum for students and youngsters in Jeevan Vigyan, Science of Living, bringing about behavioural and attitudinal changes. Acharya Mahaprajna believes that the main intention of education should be the overall development of a human personality, based on moral values and a good character.
Acharya Shri Mahaprajna has now put his focus on a non-violent globe. To improve the education system, to inspire social reforms and international peace, he has started on 5th December 2001 a unique journey called ‘Ahimsa Yatra’ to spread the message of non-violence, brotherhood and peace.
Taking this mission, Acharya Shri has travelled in many states of India, including Gujarat, Hariyana, Punjab, Maharashtra, Delhi, Madhya Pradesh, and Rajasthan, all by foot, and still continues to spread his message today.
Objectives of ‘Ahimsa Yatra’ are transformation of negative emotions into positive ones, awakening a non-violent consciousness, and to develop a lifestyle based on moral values. Acharya Shri says that the problems resulting from poverty and hunger are also the causes of Hinsa (violence); they should be removed first. Further, we should apply meditational techniques to control our emotions and passions. For that, the start of global training in non-violence is absolutely necessary.
Acharya Shri firmly believes that a follower of Ahimsa should be fearless, strongly determined, committed, and ready to face struggles and circumstances, trying to hinder him conquering violence.
The liberal approach and application of Jainism as explained can prove to be a great boon to the whole world in the 21st century.