May 15th, 2001
Jainism. Relevant for 21st Century? Wow.
What an exciting thought “Jainism is a relevant religion for the 21st Century”. It”™s a dream to cherish but really, is this credible proposition? We need to be very clear as to what we believe as a relevant religion. A relevant religion for the 21st Century would have “user-friendly” tools, enlightened leaders and excellent communication strategy. The religion shall effuse magnetism and charisma of sacrifice and service to have impact for spiritual growth as well as be conducive for civilized living for healthy and happy lives.
The trouble starts when defining what is a healthy happy life especially when these intrude into the use of world resources (directly or indirectly) including animals, world flora and fauna as well as also the use of other living beings.
It is a given that all living beings aspire to be healthy and happy. However, this becomes difficult as fierce competition for securing better and bigger piece of the economic pie seems to be the mantra for the 21st century, which leads to behaviours, which sometimes are not considered moral and spiritually uplifting. This is complicated by the fact that the world is also confronted with all kinds of natural and man-made calamities, which add to miseries and pain.
Our world (comprised of ourselves, family, friends, religious grouping and country) is surrounded by many known and unknown adversaries. These are who may destroy us or at best try to control us so that they manage to mould the life to their understanding and liking. This brings a lot of distress to us and our advancement is curtailed or at times terminated. Many of us may also be in the same game as to stopping or thwarting others to achieve their rightful place so that we can advance our way of life.
Can Jainism bridge the differences or provide tools for us to manage this onslaught on our focus in life.
What is our focus in life? This needs to be determined. If we are true Jains then our focus is well defined by scriptures (to live and let live) but if we look around and examine the lives of those “ who call themselves as Jains”, we find many of these Jains are also caught in the pursuit of fame, fortune and whatever and sometimes use all and any means whether good or bad.
In broad terms Jainism is a forgiving religion. True followers of Jainism believe in forgiving and forgetting any wrongs done to them and then carry on with their lives. That is if they are left free and alive so that they can pick up their pieces and continue in their endeavours for healthy living. The forgiving and forgetting of miscreants is absolutely very damaging if these miscreants do not repent and correct their ways but proceed to eliminate their prey (those unsuspecting followers of Jainism). If that”™s what happens then, no religious righteousness would save the followers of Jainism and also their message would be lost.
Jainism is based on some solid principles such as detachment, diversity (or acceptance of multiplicity of views), and non-possessiveness. These are good principles provided there is reciprocity from the all those around. These principles enjoin all Jains to eschew greed, envy (jealousy), covetousness, and pride as well as a Jain is to follow right path and remain true in love and action. These actions lead to good karmas (karmas are particles which attach to souls leading to birth and death cycle) and ultimately will lead to enlightenment and nirvana. The attainment of nirvana may take many life cycles.
In the past, the society was always in turmoil as prosperity depended on power and controlling of the primary resources. The rigid tribal and feudal loyalties were necessary for survival. Many wars and conflicts were normal and thus survival was very precarious. At that time, being a Jain would help avoid getting in the midst of conflicts. The rivals, from previous knowledge, knew that Jains are pacifists (and would not fight for any loot for themselves) and as a consequence were left alone in many cases. Further, the Jain monks were able to influence some of the victors to see the folly of their ways thus encouraging peace in the land. In that sense, Jainism was a very relevant religion for the time as it helped survival for those who belonged to the faith and others as well.
This was okay when the rivals were from the area until the invasion of India occurred by the Islamists that did not care about the Jain values. They only view the world from their prisms and anyone not believing in Mohamed and Koran and further anyone worshipping idols were considered kafirs and thus were good aim for elimination.
The Jain and Buddhist Religions and values prevailed in India before the Islamic invaders came to India and made India pacifist and rulers became unprepared for stopping the carnage of India and its civilization. During this later period Jainism (along with Buddhism) were not relevant religion for India and thus never quite captured the imagination of the masses and the rulers (local or foreign). Some of the Jains manage to survive at the periphery of society.
Jains experienced growth and flourished (in India) during years 600 B.C. to approximately 1200 A.D. providing solace and civilizational growth to many areas in India. The religion did not seem to have gone beyond the Indian Sub-continent. This was golden age in India and many rulers became influenced by Jainism as well as by Buddhism and thus became pacifist and believing in goodness of human beings, karma theory and need to escape from continual grip of and life and death cycles.
From the year 1200 A.D or so till approximately 1800 A.D. the horrific invasion of Indian Sub-Continent by barbarians of the Central Asia and also from the followers of Islam, rendered the pacifism untenable and many people rejected these principles, which led to downfall of Jainism (along with Buddhism) in India. The existence of Jain religion remained in few surviving temples with very small numbers of Jains in India. The religion was not relevant for that period. For individuals, it may have helped but for collective good the religion was a disaster.
From the year 1800 A.D or so, the British (and other European powers) took control of India and slowly their civilizational progress (started elsewhere) having impact on the Indian society. The march of times in Western societies led to world wars, weapons of mass destructions and with that also the movement for freedom and individual rights (a democratic and free civil society). This new societal order breathed life in Jainism as well as other religions and cultures.
The human society as a whole is more tolerant of various faiths except in communist and visibly open autocratic and theological states. This is the time when revival of Jain religion can be pursued with vigour.
However to make it relevant for the 21st century, the religion and its leaders will need to reform and at times radically. Is Jainism ready for reform to suit this century?
Jainism as a religion seems “fatalism in action”. Jainism has restrictive diet, as Jains are vegetarians. That is fine but then again Jains are not supposed to eat anything that grows below ground and further some fruits and vegetables (even though these are grown above ground) can also not be eaten. The Jains are also restricted from eating after the sunset. The daily life, career choice and livelihood are all restricted to minimize physical and non-physical violence and injury to any living being.
The existing practice of Jainism is ritualistic and appears to enslave the followers in their daily living. The Jain Sadhus and spiritual leaders are not allowed to go across the oceans. There is too much penance, pacifism and negation of things provided by nature. The Jainism seems not to provide relief and comfort to the believer and thus is now contaminated by rituals and practices from other influences, mostly from Hinduism.
The main principles of Jainism, the basis and founding theology of Jainism are jewels in terms of what is an ideal and thus suitable for an ideal world. The compassion, detachment, and being contented with the minimal worldly needs for survival (and existence) without possession of excessive material goods are principles which may lead to ultimate spiritual liberation. These principles also are critical for the sustaining development of the world. The Jains, who understand these principles, are very accommodating , non-violent and self-sacrificing. These are good principles when applied judiciously and understood by all and sundry.
If Jains remain true to their principles they will not oppose or fight back those who may do wrong to them. Forgive and Forget ”“ where do that take us? We may forgive but how can we forget. To improve future actions we need to know what transpired before and while forgiving we need to remember any injustices done and appropriate actions taken so similar incident do not happen. Our youths and we need to build character, strength, commitment and understanding of the environment around us and develop daily living such that we are strong and cannot be manipulated.
The Jain Principles, if understood properly, would liberate an individual from pain and suffering or at least make the individual understand the reason behind such suffering. The religion is very relevant in this century as it was in all centuries before for an individual but for collective good the religion can only be relevant if external environment is friendly and tolerant. If the world is full of ”˜intolerant barbarians”™ focused on power then the Jain religion cannot stand a chance in salvaging an individual nor the Jain religion.
I believe the Jain religion can be relevant in the 21st Century if reforms are made and solid educated and enlightened leadership comes forward. The Jains as a whole need to be united in purpose, self-sacrificing and the Jain Sangh needs re-structuring so that the modern day problems can be addressed upfront rather than chafing from the back. The way I see it, even in North America, we are creating sects and separating from each others (Digambars and Svetambars are having separate temples such as recently in Toronto) with ignorant understanding of Jainism. We need to nurture our young and upcoming generation to be humanity minded and participate and even lead movements for peace in various world theaters such as in Middle East, Kashmir, and Africa and even in Europe. The message of Lord Mahavir is very powerful but can only be understood if right personality is accepting it, assimilate it and then propagate it in practical terms. Only recent personality like this was Mahatma Gandhi and to a lesser degree Martin Luther King, Nelson Mandela and Mother Teresa. The civil rights movement always needs Jain type personalities but we need to do more to nurture this in Jain community.
Let us examine some of the things we are purporting to be proud of as Jains when talking but refrain or are reluctant from actually following these in our daily lives. We do need to walk the talk. We do need to develop that discipline or commitment. To make the Jain religion relevant to modern times we need to remove some of the baggage of the past
Yes, Jain Religion is relevant in 21st century if we do understand the deep and spiritual principles of the religion and are prepared to sacrifice our comfort and position for the upliftment of humanity and other living beings. High principles do not make a success but high principle applied appropriately will bring necessary changes and success as well as spiritual progress. This will bring salvation of an individual as well as the society at large.
We are fortunate to have many persons who are committed and devote tremendous effort and money for understanding Jainism. In the present times when we are established in many corners of the world and especially in Western Countries, we have opportunities knocking at our doors to develop proper conduct, knowledge and correct contacts (political as well as cross- religious) and thus make Jainism contribute to peace and understanding of ecology, environment and self-less service for the benefit of humanity and all living beings.
Let Lord Mahvira”™s message become the beacon for salvation for individuals as well as for the collective peace.
Pravin J. Shah
