Relevance of Jainism in India Today*

Swami Brahmeshananda

[mae Airh<ta[< , [mae isÏa[<, [mae Aayirya[< , [mae %vJHaya[< , [mae lae@ sVv
sahU[<
@sae p<c-[maeKkarae, sVv-pav-Pp[as[ae, m<gla[< c sVveis<, pFm< hv# m<gl< ,

Namo Arihantanam, Namo Siddhanam, Namo Ayarianam, Namo Uvajjhayanam

Namo Loe Savvaahunam
Aso Panch Nammokaro, Savvapavappana Sano, Manglanam cha Savvesim
Padhamam Havai Mangalam

“Salutations to the prophets; salutations to the perfected beings; salutations to the

teachers; salutations to the exponents of scriptures; salutations to all saints.
This five fold salutation destroys all sins and is pre-eminent as the
most auspicious of all auspicious.”

Revered Prabhananda ji Maharaj, Dr. Satyaranajan Bannerjee and distinguished audience.

I am grateful to revered Prabhanandaji for inviting me for this lecture which has
given me an opportunity to study Jainism more deeply.

Introduction: The two cultures

The mantra which I chanted just now as Mangalacharan is the renowned, sublime
and one of the holiest of mantras called namaskara-mantra which is chanted every day by
millions of followers of Jain Religion. Jainism is one of the oldest living religions of the
world which is purely indigenously Indian in origin and represents that current of ancient
Indian culture, the shramana sanskriti which is distinct and independent of the Vedic or
Brahminical culture. Scholars believe that it originated as a reaction against the
cumbersome ritualism—karma kanda, and as a revolt against animal sacrifices being
carried out in the name of religion, prevalent then in Hinduism. We get evidence of this
protest against animal sacrifice in yagnas in the mythological stories of Jainism. Other
Jainologists, however, consider Jainism as old as Hinduism, if not older. It was prevalent
as one of the popular religions. These scholars believe that in India, from times
immemorial, there were two parallel steams of culture: the Vedic or Brahminical culture,
and the other, the sharmana or Magadhana culture. The former originated and flourished
in the Indus Valley or Saraswat valley according to modern scholars, and the latter,
Shramana culture, had its birth and growth in Magadha, the modern province of Bihar,
India. There are certain fundamental differences between these two cultures, which have
persisted in some form or the other till today.
The Vedic culture emphasizes the concept of Brahmana or Brahmanahood,
whereas the Sharmana culture has its basis in the concept of all-renouncing monk, bhikku
or a sharmana.
 The Vedic culture sets before us the concept of jivanmukta—a person liberated in
life. A jivanmukta can be even a householder. He is also called a mantradrishta, rishi, a
person who has realized the scriptural truths, and there are a large number of references
in Hindu scripture of such householder rishis. Kind Janaka, sage Yajyavalka, Vasista,
Atri and many other rishis were all householders. Sharmana culture, on the other hand,
considers formal sannyasa or total renunciation of all possessions, desires and even
activity essential for attaining liberation. Arhat is a person who has gained perfect
control over all his activities. Arhat, without any activity, is projected as ideal.
Of the four purusharthas or the goals of life, the Brahmana culture stresses
dharma or righteous conduct, whereas Sharmana culture emphaisizes moksha or freedom
more than dharma. Hinduism lays emphasis on Jnana or bhakti whereas in Jainism
greater stress is laid on Yoga and meditation.

Spread of Jainism
Starting from Magadha or Western Bihar, Jainism spread in all directions in India;
towards the west upto Sowrashtra and Gujrat, and even in South India. Jainism adjusted
itself to the local cultures and customs of these places. From time to time it influenced the
various princely states of North and South India, and because of its intrinsic qualities it is
still exerting its influence unhindered continuously over the whole country. The very fact
that Jainism has spread far and wide in India under varied circumstances, and is active
and flourishing for so many centuries, proves its relevance. Thus the subject of today’s
talk ‘Relevance of Jainism in India Today’ does not express doubt about its relevance but
our enquiry into those aspects of Jainism which may prove useful for the national life in
the modern times of violence and competition, of economic disparities and unrest at
every level – mental, social and national. Thus the truths, the religious tenets and rules of
conduct laid down by Tirthankar Mahavira, which brought about a revolution in the
minds of people of that age, are as relevant now as they were two thousand five hundred
years ago.
It is not possible to review Jainism in details in this short time. I shall only try to
highlight some basic tenets and certain practices which have relevance today.

Three Basic Tenets

The basic problems of the present society are mental tension, violence, and the
conflicts between different ideologies and faiths. Jainism has tried to solve these
problems of mankind through the three basic tenets of non attachment (aparigraha), non
violence (ahimsa), and non absolutism (anekanta). If mankind observes these three
principles, peace and harmony can certainly be established in the world.
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 a Jina is a Jain. Seen in this way, Jainism can
include all religions of the world since they are all founded by saints and prophets who
were the conquerors of their inner nature. This is comparable to the definition of Vedanta
given by Swami Vivekananda. Swami Vivekananda too expands the meaning of Vedanta
to include all other religions of the world, though in a different sense. The mantra which I
chanted in the beginning as mangalacharan too is non sectarian in its meaning and anyone
can chant it daily without becoming an avowed Jain.

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1. Anekantavada: Jain philosophical thought is centered round the concepts of
anekantavada, syadavada and saptabhanginaya. These three concepts are intimately
related to each other and provide the foundation for Jain metaphysics, epistemology and
logic respectively. To be able to see truth in its many facets is anekanta and to express
this in relative terms is syadvad. Translated in practical terms, anekantavada means that
truth has infinite attributes. Do not look at one aspect of it from one angle and then decry
the rest. Anekantavada translated into practical terms in social context would mean three
principles: 1) Absence of dogmatism or fanaticism, 2) honoring the freedom of others and
3) peaceful co-existence and co-operation. These are most relevant today.
The Jain theory of Anekantavada emphasizes the truth that all the approaches to
reality give partial but true pictures of reality, and because of their truth-value from a
certain angle, we should have regard for others’ ideologies and faiths. 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. Prof. T.G. Kalghati rightly observes, ‘The spirit of
anekanta is very much necessary in society, specially in the present day, when conflicting
ideologies are trying to assert supremacy aggressively’. Anekanta brings the spirit of
intellectual and social tolerance.
For the present day society what is awfully needed is the virtue of tolerance. This
virtue of tolerance, i.e. regard for others’ ideologies and faiths, is maintained in Jainism
from the very beginning. Mahavira mentions in the Sutrakrtanga, ‘Those who praise their
own faiths and ideologies and blame those of their opponents and thus distort the truth
will remain confined to the circle of birth and death.’ Jaina philosophers always maintain
that all the view-points are true in respect of what they have themselves to say, but they
are false in so far as they totally refute others’ view points. Haribhadra (8 th Century A.D.)
says: ‘I bear no bias towards Lord Mahavira and no disregard to Kapila and other saints
and thinkers; whatsoever is rational and logical ought to be accepted.’ Hemachandra (12th
Century A.D.) says: ‘I bow to all those who have overcome attachment and hatred that
are the cause of worldly existence, be they Brahma, Vishnu, Siva or Jina.’
Jain saints have tried to maintain harmony at all times among different religious
faiths and they tried to avoid religious conflicts. That is why Jainism has survived
through the ages. There had been communal riots in India but never with Jains.
Today religious fanaticism is spreading everywhere and terrorism as its upshot is
pressing the world into the fire of destruction. In such a state, the liberal approach of
Jainism can prove a great boon to the whole world in the twenty first century. The whole
history of Jainism is a proof that it never resorted to violence. It always had faith in
mutual co-operation and co-existence, which is the greatest need of the times. There is no
place for corruption and violence in Jain lifestyle.

2. Ahimsa:

Another great contribution of Jainism to the Indian Culture had been the concept
of ahimsa or non-violence. Ahimsa has always been accepted in Indian culture as the
highest personal value ‘Ahimsa paramo dharmah’. There were sages who practiced it to
the highest degree individually. But it must go to the credit of Jainism that it successfully

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experimented to make it the highest social virtue and made it practical for the whole
society 2500 years ago. It also reflects how advanced and cultured Indian society was at
that period when such lofty noble values could be practiced by an average individual in
day to day life. It is alleged that it weakened the Indian society physically. But it is also a
historical fact that as a society advances culturally, it physically gets weakened.
All human beings have an equal right to lead a peaceful life. Though violence is
unavoidable, yet it cannot be the guiding principle of our lives, because it is irrational and
goes against natural law. If I think that nobody has any right to take my life, then on the
ground of the same reasoning I also have no right to take another’s life. The principle of
equality propounds that everyone has a right to live. The directive principle of living is
not ‘Living on others’ or ‘Living by killing’, but ‘Living for others’ or ‘Living with
others.’ ‘Jivo Jivasya Jivanam’ as told in Bhagvatam may be true but the Jain principle of
‘Parasparopgraho Jivanam’ is the law which should govern our life. Though in our
world complete non-violence is not possible, yet our motto should be “Lesser killing is
better living.”
At present we are living in an age of nuclear weapons and due to this, existence of
the human race is in danger. Only firm faith in, and observance of, non-violence can save
the human race. It is mutual trust and firm faith in the equality of human beings which
can restore peace and harmony in human society.
Jainism has worked out in the minutest details, how ahimsa could be practiced in
day to day life. It has for example classified all living creatures into five categories
depending upon their sense organs. The least evolved have only one sense organ of
touch; while the most evolved have all the five senses: touch, taste, sight, hearing and
smell. A monk is supposed not to injure even the creatures with one sense. Jainism
considers that plants too have life and minimum injury must be caused to them if one has
to practice ahimsa to perfection. Thus this concept of ahimsa has relevance today for the
preservation of plant and animal kingdom and for the ecological protection.
Another offshoot of ahimsa is abstinence from taking food after sunset, since
insects become active at night and there is a greater possibility of injuring or killing them
at night. It is immaterial whether this is a valid reason or not, , the practice of not taking
food after sunset is a very healthy habit for the people suffering from or susceptible to life
style diseases like diabetes, hypertension, ischemic heart disease etc. If one religiously
abstains from eating after sunset, he or she will be free from hypertension and heart
disease.
Vegetarianism is another outcome of the concept of ahimsa and credit must go to
Jainism for making it popular throughout the world. Although non vegetarian food may
be required for those who have to struggle for existence, it is an established fact that
vegetarian food conduces more to physical and mental health.
A very healthy food habit of orthodox Jains is that they don’t waste and
leave even a particle of food on their plates after their meals. Some of them even wash
the plate with drinking water and then drink that water after food. What can be a better
example of the practical application of Upanishadic dictum: Annam na nindyat: “Don’t
insult food”. This is an excellent practice which can be emulated by all. Orthodox Jains
don’t waste even a drop of water because Jainism postulates life even in water and
wastage causes injury to creatures with one sense in water and is thus against ahimsa.
Why not accept this practice today and conserve water!

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 Like Hinduism and Buddhism, Jainism too believes in the theory of Karma, and
makes use of it in supporting ahimsa. Karmas are classified into four types and it has
been shown that if one harms another even in subtle ways he is bound to suffer in a
corresponding manner. For example if one prevents a student from studying, he will
sooner or latter get into a situation in which his attempts to acquire knowledge will be
hindered. This Jain theory has great relevance today when subtle forms of exploitation
and violence have become pervasive in society.

Jainism in many respects resembles Sankhya and Yoga systems. It is dualistic in

nature and like Sankhya believes that there are innumerable individual souls called Jivas.
Jainism has also accepted the five yamas of the Yoga system as its five basic vrattas or
vows. The monks are supposed to practice them in toto when they are called
Mahavrattas. The householders must also practice them in their diluted form, when they
are called anu-vrattas. In no other religious system these five fundamental moral values
are given so great an importance. This aspect of Jainism has great relevance in India
today. As a matter of fact, Anuvrata Movement initiated by Jain Acharya Tulsi has
become very popular even among non Jains. Anuvrata training camps are held and there
is an elaborate code of conduct for those who have accepted of Anuvratas.

3. Aparigraha: Among the five yamas aparigraha is another value which is greatly
stressed in Jainism. It is emphasized that Ahimsa cannot be rightly and truly practiced
without simultaneous practice of aparigraha or non-possessiveness. Swami Vivekananda
has said that in the west the ideal is how much one can possess. In India the ideal is in
how little can one live. No where is this best demonstrated than in the digamber Jain
monks who possess nothing except a kamandalu and a broom made of peacock feathers
for carefully removing insects without hurting them. Even the lay Jain house holder
devotees are expected to set a limit to their possessions and not to exceed the limit under
any circumstances. This concept of Jainism has great relevance for India today where due
to the influence of western consumerist ideas there is great increase in greed and
possessive tendency.

4. Brahmacharya: While Swami Vivekananda stresses truth and Brahmacharya. Jainism

stresses Ahimsa and aparigraha. Of course Brahmacharya too is given great importance
and Jain Mythology is replete with stories of Jain monks and lay devotees who had
completely conquered their passions. This value too has great relevance in tobay’s India
wrere western hedonistic ideas as playing havoc with moral values.

5.Aurterity The Jain path of perfection called Moksha Marg, consists of three aspects
samyak darshan, samyak gyana and samyak charitra i.e. right faithor attitude, right
knowledge and right conduct. The are collectively called Tri-ratna. Austerity is given so
great an importance in Jainism that it can be considered the fourth jewel. This emphasis
on austerity has great relevance. Although austerity is stressed in all religions of the
world, Jainism might be rightly called a religion centered around austerity: tp: àxanxmR:
There are two types of austerities: external and internal. External austerity
includes such practices as fasting, begging, physical mortifications of body etc. The
internal ones include humility, confession and repentance, scriptural studies, meditation

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etc. Interestingly, service is considered an internal austerity even though it involves
physical acts of service. This points to the importance of the mental attitude behind the
act of service, and is relevant for all those who are involved in such activities, which have
multiplied in modern times. This is comparable to Sri Ramakrishna’s concept of Shiva
Jnane Jiva Seva.
There is a tendency amongst modernists to underestimate or decry physical
austerities like fasting etc. on the ground that they are unnatural. They quote Bhagvad
Gita, and decry such austerities as tamasik tapas. The fact is that we have become
comfort lovers and don’t want to accept this fact.. We may not go to the extremes as
some of the Jain practitioners do, but the fact remains that physical austerities in
moderation are extremely important and useful for physical and mental health.
The Jain concept of dying in a state of samadhi or Samadhi maran or Santhara,
has relevance today when we are becoming so much attached to life and afraid of death.
Every devout Jain aspires not only to live an ideal life of renunciation, but also to die in a
state of mental peace and concentration. Jainism enjoins that any monk or householder,
during prolonged terminal illness or disabling old age, which causes such incapability
that he or she is not able to perform one’s regular religious duties and devotional
exercises, and becomes a liability on society, rather than a blessing – in such a stste, one
can lawfully do religious fasting unto death. This is not considered suicide. In fact this is
a much healthier approach to death, rather than dying in ICU with tubes attached to every
part of the body!
Jainism is one of the most systematized and methodical religions. Its
acharyas and leaders have during two and a half millennia of its history, systematized its
theory and principles as well as the codes of conduct of its practice. One such aspect is
meditation and its techniques, The meditation techniques as described in Jain literature
and as practiced by the Jain Spiritual aspirants, have great relevance today. Apart from
Vipasyana technique which has become quite popular, there are many other meditation
techniques, which are most scientific and are thoroughly systematized.
Jains have classified all concentrated thinking into four categories, designating
each one as dhyana. The first two, the Arta dhyana and Raudra dhyana consist of
concentrated thinking associated with anxiety, depression and hostility and must be
eschewed. All one pointed righteous thinking is classified as dharma dhyana, and this
again is of various types. It is not possible to describe all these in details here. But one
technique in which the practitioner starts with grossest imagination and gradually
narrows it down to subtlest thought is worth mentioning and deeper study and practice by
all serious practitioners of meditation. Finally there is the sukla dhyana – extremely
subtle meditation.
Although faith is important, Jainism lays great stress on right conduct. As a
matter of fact, one of the reasons why Jainism has survived in India, and Buddhism has
been driven out, is that Jainism lays very great stress on character. Almost all the major
religious systems have described a ladder of Spiritual ascent. In some, the stages are
described on the basis of the proximity of the soul with the Supersoul or Paramatman or
Ishta devata, or on the gradual increase in the Light of Spiritual knowledge. Jainism,
however, describes it on the basis of gradually increasing moral excellence. This ladder
has fourteen stages or steps are called gunasthanas. Since there is no mention of any
deity or a god, spiritual aspirant belonging to any religion or following any spiritual

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practice can study it and derive benefit from it. Swami Vivekananda too has laid greater
stress on character, than bhava, ecstasy etc. Without character they are of no value.
Like the Navkar mantra, many Jains also daily chant a sublime verse in Hindi
called ‘Meri Bhavana’ or ‘my feelings’ with 11 stanzas every day. It is different from a
number of prevalent hymns or praises in Hindi. Bengali or Sanskrit. This hymn actually
represents the aspirations and feelings of a devotee about what he she wants to be, how
he wishes to conduct in life. In other words, it is a charter of the ideal code of conduct for
a Jain. It also includes his best wishes for the society and the nation and for the world at
large. Being absolutely non-sectarian it can be adopted by followers of all religions of the
world.
This hymn begins with describing and honouring the liberated, omniscient,
compassionate sages by whatever name they might be called – Buddha, Vira, Jina, Hari
or Hara etc. Then the poet expresses his desire to remain always in the company of such
sages, and to emulate their example. This is followed by a number of stanzas describing
moral values, and a resolved by the poet to put them in to practice. In the last few stanzas
the poet expresses his wish for a peaceful, prosperous and non violent harmonious
society. There are hymns describing moral values, like daivi Sampat in Gita, in the
literature of all religions, but this hymn is unique in that it expresses these values as ones
aspirations and is in Hindi rather than in Sanskrit.
Confession of one’s sins, asking pardon, and pardoning others, i.e. forgivness is
one of the unique features of Jainism and has relevance for all. The admission of sins and
pleas for forgiveness (kshama) are directed not only towards monks, teachers, devotees,
relatives and friends, but towards all creatures. The Jain devotee also extends his
forgiveness to all beings. The spirit is well expressed in following stanza:

oMmaim sVvjIva[< , sVve jIva om<tu me ,

imÄI me sVv-Udesu , ver< mJH< [ ke[ iv.

“Khammamin Savvajivanam
Savve Jiva khamantu me,
Mitti may Savvabhudesu
Veri mazzam na Kena vi”

“I pardon all living creatures, may all of them pardon me. May I have friendly
relations with all beings, and unfriendly to none.” Such a confession and plea for
forgiveness and forgiving others can be done as part of one’s daily prayers bringing great
emotional and psychological benefit.

Jain community
There had been rapid changes all over the world and in the country within the last
few decades.. Jain community too had to face the problems of poverty and
unemployment . However since Jains have always stressed self effort, they never begged
help from other communities. Jains have made excellent use of their resources and
potential in industrial sphere. They have contributed to the growth and prosperity of the
country in every field. In the 20th Century, educated Jain youth migrated and settled in the
west, in USA, England, Singapore, Japan etc. and have shown there by there excellence.

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Since there is great emphasis on ahimsa, Jains rarely join the defense services. They are
mostly in commerce and business. As a matter of fact Jainism is the one religion most
suited for the present commercial age or Vaishya yuga.
Jain community had always been liberally making donations during natural
calamities. It has established schools, colleges, hospitals , rest houses and inns, centers
for the care of even animals. In the twenty first century too, this trend is expected to
continue. Jain community had contributed in economic, social, political, educational and
cultural fields in the past and will continue to do so in the future too.

Conclusion

Before I conclude, let me again raise the question whether Jainism, with its
orthodox life style and very hard and rigorous spiritual discipline is relevant for the
modern times? How much relevant it is today and what will be its form and structure in
the 21st Century? The fact seems to be that there had not been much in depth study of
Jainism in its social context. Global relevance of Ahimsa and other values of Jainism has
not been assessed. Hence such questions disturb our minds. An in depth study of Jainism
will in itself answer these questions. Jainism can in fact play a pivoted role for the
protection of the environment, for nurturing morality and ethics and for universal
brotherhood

I would conclude with a beautiful verse by Acarya Amitagati:

sÅve;u mEÇI< gui[;u àmaed: iKl:qe;u jIve;u k&paprTvm!

maXyaSw-av< ivprItv&ÄaE sda mmaTma ivdxatu deva.

Sattvesu maitrrn gunisu pramodam

Klistesu jivesu krpaparatvam;
Madhyasthabhavam viparita vratau
Sada mamatma vidadhatu Deva.

(Oh Lord! I should be friendly to all the creatures of the world and feel delight in meeting
the virtuous people. I should always be helpful to those who are in miserable conditions
and indifferent to my opponents.)

* Talk delivered at Ramakrishna Mission Institute of Culture, Kolkatta on 11 th

May, 2006 as Mahadev Lal Saraogi Memorial lecture.