Introduction to Jainism

SR No.: 006919
Original Sutra Author: N/A
Author: Rudi Jansma, Sneh Rani Jain
Publisher: Prakrit Bharti Academy
Publication Year: 2006
Total Pages: 256
Language: English
Classification: Book_English
File Size: 5 MB

Page 76

INTRODUCTION TO JAINISM
give us confidence, comfort and happiness. They support our mundane culture in the best possible way.
But, if even the best part of our mind cannot help us to reach absolute knowledge and liberation from illusion, should we conclude that no real knowledge is possible for humans, unless fully enlightened, or even that our universe as we perceive and interpret it is possibly nothing but a mental error? This is quite a frustrating thought. If this would be the meaning of the Jain doctrine in this regard, the world would be complete chaos. But we see that it is not. It would be if our human mind were the only aspect of us. Must we go beyond the mind? Or can the mind have a link with the omniscient soul, or receive a ‘ray' from it?
It seems to me that even the normal (not fully enlightened) human mind can be guided by deeper glimpses or hints of Truth, which create a direct link with the soul. This can be enhanced by ever greater experience and by meditation. Those who are pure, unbiased and unselfish enough, and know how to listen to their silent “voice” within will be guided by such rays or “gifts” from the soul. Thus, higher intuition can be developed. The opinion of such a person should then be highly valued. This, of course, is how our society is built: we have experts and great leaders in every field, and society is structured hierarchically, which means guided by the hièros, the holy (though in our dark era “hierarchies” are often upside down: who shouts loudest or has the most power is “right").
A major paradox with which the world as a whole is struggling involves this very philosophy of ahimsā and anekānta: if the other party is unwilling to behave nonviolently, what should we do? On the personal level we can offer “the other cheek” to our opponent, and forgive him again and again his evildoing to ourselves. This is the real practice of ahimsā. But on a broader level the question - becomes different: should we talk or fight with terrorists? Should we tolerate the large-scale industrial destroyers of the