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illed ahimistic belief of the Jamas, that not only human beings, beasts and birds, but also all insects vegetation, even earth, water, air and fire, are all endowed with their respective souls, and thus represent embodied life in various forms, is the chief source of their respect for life ie for all the forms of living beings Consequently, Ahimsa or non-injury to life in any form, along with kindness, compassion and love for all living beings has come to be the very keynote of practicil Jainism, Dr Rajendra Prasad remarked, Jainism has contributed to the world the sublime doctane of Ahimsa No other religion has emphasized the importance of Ahimsa and carried its practice to the extent that Jainism has done " Another orientalist says "Of all religious groups of India, Jainism has always been the most fervent supporter of non-violence, and undoubtedly the influence of Jainism in the spend of that doctrine throughout India has been considerable" (AL Basham) Yet another avers, "The Jama philosophy is an almost perfect one It is a live philosophy, ennobline and reassuring It puts a supreme and beautiful value on life and gives sanctity to life and its preservation This sanctity of life, it insists, is the highest religion, the only evolution This philosophy is opti mistic, for it believes, too that in the end, spirit must triumph over matter, for once consciousness is restored to life in the form of Right knowledge, matter has no longer in power over the soul (Elizabeth Sharpe)
And, herein lies the secret of the success which Jainism has achieved in moulding the Ines of countless people to a higher plane of mental discipline morality and of spiritual evolution It is a way of life which is fully capable of raising an ordinary individual to the acme of spiritual realisation
To a student of philosophy, Jainism constitutes i vast subject and a complete system of thought, so much so that About each of the various problems of Indian philosophy, nay about some of those of the present day speculative systems, Jainism has a definite theory of its own" (H Bhattacharya)
In the Jaina path of religion built as it is on the bedrock of self-realisation, the entire conduct of the aspirant is imbued with the spirit of Ahimsa, sanctity of life, equity and equ inimity, and his thinking processes are dominated by Anckantist Syadvada manifesting itself in sympathetic understanding of other peoples' viewpoint Jainism has always been opposed to all forms of fanaticism, whether of race, religion or anything else, has ever opposed slavery of all kinds, and has been the exponent of compassion, pity and love, which transcend the human barrier and embrace all living creatures Materialism and superstition are both equally inimical to its spirit. It is not a no-question religion, and being primarily a cultural system, Jainism took its firm roots in a peaceful civilization, not in a powercivilization, hence it provided maximum liberty to its adherents As a matter of fact, as Vincent Smith says, Jain ethics are meant for men of all positions, for kings, warriors, traders, artisans, agriculturists, and indeed for men and women in every walk of life Do your duty, and do it as humanely as you can This in brief
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| SR No. | 011085 |
| Book Title | Perspectives in Jaina Philosophy and Culture |
| Original Sutra Author | N/A |
| Author | Satish Jain, Kamalchand Sogani |
| Publisher | Ahimsa International |
| Publication Year | 1985 |
| Total Pages | 269 |
| Language | English |
| Classification | Book_English |
| File Size | 12 MB |