Introduction To Jainism: Who are the Jains?

 
Parasparopagraho jīvanam
The function of living beings is to help each other

Jains are people who adhere to a religion of non-violence, known as Jainism. The word Jain is derived from Jina, which means “conqueror.” Conqueror, not in the worldly sense of kings and armies, but in the inner sense of conquering oneself, i.e. the animal, emotional, and mental nature of man in so far as these are directed towards the evanescent, the personal, and merit or gain for oneself alone. The temporary things of the world do not belong to the eternal, and therefore the happiness and joy of the world can never be eternal. Moreover, because our thoughts and emotions are often not pure - i.e. not in harmony with what the depths of our soul tries to convey to us repeatedly we create new causes which lead to consequences which our consciousness experiences as unpleasant - because that is the method which ensouled nature applies in order to teach us and correct us. The Jains yearn for simplicity and happiness for each and every living being, and as a result of this they themselves receive an ever-larger portion of happiness.

Today they comprise no more than a small section of the Indian population - some 7.5 million people perhaps - and that is almost nothing in a country in which more than a billion souls are currently incarnate. Only a very small number of them - perhaps some 70,000 - live outside India, mainly in England and the United States. The reason that they have spread so little, even in the countries surrounding India (though in the past they were probably abundant in Kampuchea, Thailand, Vietnam and other Southeast Asian countries), is their humble and non-violent way of life. Traditionally the Jains used to walk barefoot only, and made no use of vehicles, which could do harm to living beings. Nowadays Jains live scattered all over India in villages and cities. Most of them can be found in Rajasthan and Gujarat, where one can also find their most lavishly adorned temples, and in South India.

The Jains are small in number, but they have often occupied, and still occupy respected positions in society. Their degree of literacy (almost 100 %) and higher education is far above average. In a spiritual sense the conquest of the self can be thousands of times greater that that of a huge armed host in the material sense. An army may gain land, force human souls to leave their bodies or destroy their freedom or rightful destiny, but spiritual conquest means ennobling the soul, or rather, to put it in Jain terms, more unlimited shining forth of the noble qualities of the soul. These qualities are first of all unlimited knowledge and wisdom, compassion and love; because these are the true characteristics of man and in fact every living being, which can however be obscured by our own illusions and their pursuit. That a noble soul can be stronger than an army was proven in practice by Mahātma Gandhi, who, though not himself a Jain exercised great sympathy for the principle of non-violence. Gandhi had for some time (prior his early death at the age of 33) a Jain spiritual mentor, Śrimad Rajchandra, whom he regarded as one of the three persons in his life who had been instrumental in molding his ideas. Also many others in different cultures followed, though they may never have heard about Jainism, a consistent ethic of inner and outer nonviolence with like results.  

All true Jains are vegetarians, and none of them will ever purposely harm a living being. This means that there are quite a few professions they cannot practice. Obviously one will not find butchers among Jains. As a result of their ethics most Jains opt for the “clean” professions, such as (honest) trade (textiles, jewels, precious stones), or jobs in the intellectual sectors of society. They may be lawyers, medical practitioners, vets and scientists. Many of the rich ones have founded charitable institutions such as hospitals, animal care centers, centers for the disabled, libraries, educational institutions, and - last but not least - temples for the uplifting of the human soul. Yet it is a misconception that they would not practice agriculture as well as commerce. Even warfare is not alien to Jains. Rishabha himself was a teacher in the use of weaponry, and therefore one may find Jains in high positions in the army. Such was the case for example during the Vijanagar Empire (1366-1565). Before I learned this I was shocked to see fighting Jains carved in the outer temple walls of Halebid in Karnataka. Jains do not fight out of aggression or territorial or economic greed however, but as defenders

of religion and the nation. Even within the military they function as peacemakers and those who try to prevent worse violence, rather than acting as propagandists of war. They hold religion and ethics in even higher regard than their own lives - which on earth are only short anyway. Life itself is in reality immortal. Nonviolence is the keynote of Jainism, thousands of years ago as well as now.

Two sects

Jainism split into two main sects^[1] more than 2000 years ago on the basis of a difference in interpretation. One group, the Digambaras - literally those “clad with the sky” - were of opinion that, if one wishes to abandon all worldly things, all forms of clothing should be abandoned as well, and that one should also physically adopt a completely detached way of life. In its ultimate consequence this applies only to monks.  

Though women can become nuns dressed in a single white sari - and there are many in this sect - each of them will have to wait until karma allows them to incarnate into a male body in order to be able to pursue the path of emancipation to its very end. This seems worse than it is, at least in the eyes of westerners, because the path takes many lifetimes anyway, and even the most tenacious male practitioners can not reach salvation in this dark age. The other sect, calling themselves Śvetāmbaras - those clothed in white robes - are equally serious in their views, but the monks and nuns wear pure white cotton garments. It will be clear that the Digambara monks can never compromise, not even with themselves, as far as possessions and behavior are concerned. But for the Śvetāmbaras social intercourse is much easier. Moreover they believe that women have the same opportunities to reach salvation as men do, and that salvation can be reached even in the present era of spiritual darkness - in contrast to the opinion of the Digambaras. I myself have developed close and very friendly contacts with both sects.

Influence

The Jain system of teaching is by nature scientific and philosophical rather than devotional. The devotion of Jains consists primarily of putting their teachings into practice, i.e. pure ethics, as was the case with the ancient Hindu Rājā Yogis. That is why they have often occupied such high positions in Indian society. Their architecture is among the most refined in India, and is traditionally pure and simple compared to Hindu architecture, because the Jains do not pay homage to a pantheon of deities as the Hindus do, but only show their reverence and gratitude towards their spiritual teachers, the Tīrthamkaras. Later temples, especially those of the Śvetambaras, became more and more ornate, and excel in lavish beauty, as we can see for example in Dilwara and Ranakpur in Rajasthan. The Tīrthamkaras have about the same status for Jains as the Buddhas for the Buddhists. The icons of the Tīrthamkaras look much like those of Buddha, but they differ from the latter in that they are usually naked to indicate their complete detachment from material possessions. There are good reasons to suppose that the Jain icons were the models for those of Buddhism, and not the other way round as some may think. Many of the icons of sitting Jinas seem to be of far earlier date than the Buddha himself.

Due their attitude of nonviolence and tolerance for deviating views of others they have through the centuries touched a keynote which resounds even today in all religions of India as well as in politics. Nonviolence though perhaps less explicit, is also one of the principles of Hinduism and Buddhism and of religions that originated outside India, such as Christianity and Islam. It was even part of the religion of the Mexican Aztecs, in so far as they were influenced by their “god who descended from heaven,” known as Feathered Serpent. Apparently nonviolence represents a universal principle, which however has time and time again been misunderstood by humanity. What is remarkable is that one of the aspects of karma was known by the Scandinavians as Orlog - a word still in use with the meaning of “war,” in the Dutch language for example. The well-known Arabian “Jihad” means in the first place “inner combat,” i.e. the battle which leads to conquest of the divine over the animal nature, and of course not what many have made of it: the battle and victory by me - the good one - over the other - the bad one.

As we will see, Jain religion is unbelievably old. Perhaps it is the oldest religion in the world, or has its roots in an even older, universal religion, which through the ages has revealed itself to humankind in innumerable forms.

Jains are not just ethicists. Their ethics and way of life are deeply anchored in a thorough philosophy, and in scientific and biological knowledge. Their system covers, among other things, astronomy, cosmology, mineralogy, biology, chemistry, physics, medicine, and theology - if we may apply these names of comparable disciplines in the modern world.  

Modern times

Modern Jains are, like everyone else, confronted with the developments of our modern age, and they reflect deeply on them. In contrast to what we have so often seen elsewhere in the world, where the older generation looks down with severe faces on the splurges of those whose souls are now occupying youthful bodies, with all their modern technological gadgets, many Jains understand that their ethics are universal, and apply as much today as they did in the past or will do in the future. They may tell their children to investigate the experiences the world offers - adding that they should return to their roots as soon as they feel that they are getting entangled or attached to these things. What could be a sounder psychology than this: teaching children the spiritual basics of reincarnation, karma and ethics from the youngest possible age, but leaving them to judge and choose for themselves when they reach the age of discernment? This basis is still missing in the western world, the result being that adolescents have no reference basis and often indulge in life experiences that, unless they possess extraordinary inner strength cause them irreparable damage - psychologically, spiritually and even physically - and often lead to life-long attachments and instability.

Every living being is an expression of the soul essence, and therefore equal in value. One is always trying to bring to birth the best within humans of every level of society, whether rich or poor, male or female, born into a high or low caste, young or old, and to inspire them to be nonviolent, honest and pure. Not with the whip, of course, but by gentle persuasion. The reward or correction in all its details and combinations will come about naturally, either in the form of happiness or suffering, due to the karmic operations of nature.

An example of this age-old approach is found in numerous modern movements, a good example being the modern Anuvrat (= “atom” or small vow) movement in India (now known as Anuvibha Global Organization), begun in 1949 by the Śvetambara monk Āchārya Tulsi, which influences the whole of India. Its basic principles are as simple as they are old: sensitivity for the feelings of others; social harmony, exclusively nonviolent resistance, limited consumption; integrity; the conviction that the means to reach a goal should be pure; fearlessness, objectivity, and truthfulness. Its aim is to teach people to be self-controlled, independent of their caste, color, creed, nationality or language; to establish friendship, unity, peace and ethics as basic values; and to build a nonviolent society. The means to reach these goals are both simple and obvious, and mold a spiritual path which is accessible to everyone who believes in the possibility of developing his or her character: to teach people to have confidence in spiritual, moral and human values; and to inspire them to take specific vows. Because the Indian people have a religious inclination by nature and after thousands of years of experience firmly believe in the existence of an ethical relationship between cause and effect, taking a vow is regarded as something very serious and a vow as unbreakable. A vow therefore does not need to be reinforced by threat of sanctions. Nevertheless large numbers of citizens, including factory workers, government officials and traders have taken such vows.

The most important of these as formulated for modern times by Anuvibha, are:

1. I will not kill any innocent mobile creature (for Jains this involves a strictly vegetarian way of life); I will not commit suicide, nor abortion;
2. I will attack no one, nor support aggression; I will try to further the cause of world peace and disarmament;
3. I believe in the oneness of humankind and will not discriminate against anyone;
4. I will practice religious tolerance and avoid creating sectarian conflict;
5. In business affairs and in my behavior in general I will never inflict harm to reach my goals, and I will not resort to deceit;
6. I will lead a life without addictions and abstain from intoxicants such as alcohol, cannabis, heroin, tobacco, etc.;
7. I will always do everything to prevent environmental pollution, and will not cut down trees or spoil natural resources.

There are also specific focal points for students (e.g. concerning cribbing, use of drugs, and pornography); for teachers, who should pay special attention to the character development of their pupils, and who should set the right example in everything; for businessmen about fair trade; for government officials (e.g. refusing to take bribes); and for election candidates, who are supposed not to gain votes by means of fear or enticement, may not indulge in character assassination of their opponents, and have to shun electoral fraud and dishonest vote counts. The electorate, finally, should not allow itself to be influenced by fear or temptation if and when it occurs.

Everyone will probably agree that thinking about such ideas as well as aspiring to put them into practice could have a great impact on societies in the West and the South. Norms and values need not be enforced, because the Jains as well as the adherents of many other religions are convinced that every living being is an immortal and ever reincarnating soul, which is pure by nature and possesses innate noble characteristics. Being a real human being and becoming divine are the same as being oneself - in the deepest sense of the word. To know the self or soul is the primary objective of the Jains. Is that not really the deepest motivation of most of humanity?

Another major aspect of Jainism - both earlier and in modern times, is practical compassion. There are numerous hospitals, animal hospitals and charitable projects initiated and paid for by Jains. Such projects are fuelled by the great Indian mentality of giving - dāna - for the benefit of those who are suffering. Millions upon millions of rupees flow smoothly into such projects. One great example is the Bhagwan Mahaveer Viklang Sahayata Samiti (known simply as Jaipurfoot), a voluntary and non-religious society started in 1975 for helping the disabled, particularly the destitute. Its main objective is physical, economic and social rehabilitation of the physically disabled, enabling them to regain their self-respect and human dignity, and to become normal and useful members of the community. The society produces high-quality but very low-cost artificial limbs etc. for amputees, calipers, modified footwear etc. for polio-affected and other disabled persons, medicine and special shoes for persons suffering from leprosy, hearing aids, and various types of financial and other support for self-employment of the disabled. The quality of the prostheses provided is such that many are able to climb trees, run, cycle or work in the fields after treatment. A typical Indian particularity is that the feet are bare, as millions of Indians often walk barefoot. Of course socks and shoes can be put on if one wishes. All prostheses and other forms of help are provided to patients totally free of charge. In addition scientific and technical research is conducted to bring about further improvements. In this way more than 270,000 limbs, 220,000 calipers, 50,000 tricycles and other items - nearly a million in all - have been produced and given to people who need them. People from all corners of India, most of them living below the poverty line, receive this type of help. Also, after the Afghan war many limbs were taken to Kabul.

These examples represent the psychological and physical aspects of Jainism’s positive attitude of compassion. The third aspect is spiritual. However important kindness and care for the incarnated creatures of the world may be, the highest aspect of Jainism is spiritual care for the soul. The heights of spiritual accomplishment can be reached only by one’s own effort, and the great teachers have shown the way by their philosophy, ethics and science. Science in its original and real sense is spiritual, a path of meditation, because it investigates objects with a view to deepening our understanding and elevating the soul. Thus the technology derived from scientific knowledge can never be harmful to humankind or the planet. For the purpose of attuning the mind as well as the emotional heart, Jains build and carve - as zealously today as in past centuries and millennia– temples and statues of Jinas by the thousand. All these are meant to create places that inspire purity and spiritual awareness and uplift and elevate the soul, thus constantly reminding people of the highest purpose of existence. Temples are houses of purity, serenity and happiness - those places that human souls most yearn for. Often temples are also centers of intellectuality, if libraries and study rooms are attached. Special events and festivities in Jainism, which always take place around sacred images and spiritual places, attract hundreds of thousands, sometimes even millions of people from all corners of the country and the world.

Thus Jainism takes care of all aspects of life: the physical, the psychological and the spiritual - which of course are inseparable. It is a religion, science and philosophy attending to the “small” sufferings of today of humans, animals, plants and even minerals up to the great aims of the soul of all beings on its ages-long pilgrimage of learning and experience through the universe until it attains perfection.