The Jaina Way of Life

By Mr. Duli Chand Jain

Introduction : We are living in a scientifically and technically advanced world divided into "Developed", "developing" and the "Under - developed" regions. A keen competition is going on everywhere. Only a few are thriving and prospering whilst a majority of people lead a life of scarcity, want and impoverishment.

There is tension, worry and unhappiness in the life of every one. Mr. F. L. Lucas, and English Critic said, "Many a times, after pondering, I am amazed that some day the human civilisation would come to an end by man's own intellect and deterioration of self-control in the midst of the tension of the highly artificial civilisation."

Role of religion : Under these circumstances we have to examine, how Jain religion can play a positive role in mitigating the sufferings of the common people. Jainism is one of the oldest religious traditions of the world. A long generation of Tirthankaras, Acaryas, saints and scholars belonged to this tradition. Lord Mahavira was the twenty - fourth Tirthankara of the present era. Mahavira, born with no supernatural powers, rose by the dint of his determination, self-discipline, compassion, forbearance and other qualities of heart to the highest position among men and acquired the status of a Tirthankara or omniscient.

Mahavira and his Teachings : Lord Mahavira observed rigorous austerities spread over for twelve and a half years till he achieved Kevala - Jnana (omniscience) which was his aim behind initiation in the ascetic order. He faced many adversities and calamities brought upon by natural and supernatural forces during this period. In the thirteenth year of his ascetic order, he attained infinite knowledge, infinite intuition and infinite bliss. Only after obtaining omniscience, he began to preach and give discourses. He stressed the importance of right faith, right knowledge and right conduct. He stated that a man can rise high only by humility, noble conduct and discipline. He established Caturvidha Sangha (the four-fold congregation) of monks, nuns, laymen and laywomen so as to provide proper guidance to the monks and nuns and to inspire and stimulate the laymen and laywomen in their religious practices. In the Sangha established by Lord Mahavira there was no difference between men and women. Both were regarded as equal. The women were also initiated as nuns, which was a great revolutionary step at that time.

Now we have to examine how the teachings of Lord Mahavira can improve the life of ordinary people and bring peace and prosperity to them. Some critics say that the principles of Jainism are so difficult that they cannot be practiced by ordinary people. This is a fallacy. Teachings of Lord Mahavira are grouped into two parts 1. Teachings to Sramanas (mendicants) and teachings to householders. (Sravakas). Sramanas have no doubt to follow very rigorous and extensive restraints because they proceed on the path of "Sarva-virati" or total renunciation. Once they take "Pravrajya" (renunciation), they have to observe the Panch Mahavratas or the five great vows of total abstinence from violence, untruth, stealing, sexual indulgence and possessions. They proceed on the path of liberation which is the state of infinite counciousness, absolute freedom and eternal bliss. They devote their whole life to scriptural study, service to the Guru and dedicate themselves to preaching. But so far as the householders are concerned, the teachings of Lord Mahavira are much simpler.

Thirty five Rules of Conduct : Jain Acaryas have described the duties and responsibilities of the laity elaborately. These are called 35 virtues of a Marganusari (one who follows the path shown by Jinas). These rules prevent a laity deviating from the spiritual path and prompt him to rise higher. It is the means by which he gets the right attitude of living. Due to these virtues he begins to stop the Karmic influx.

From the sincere practice of these rules, his soul gets purified. Acarya Sri Bhuvanbhanusoorishwarji has nicely classified these rules into following four groups in his book "A Handbook of Jainology".

I. Eleven Obligatory Duties
II. Eight derogations that ought to be discarded
III. Eight virtues to be cultivated and
IV. Eight endeavours to be carried out with diligence.

I. The Eleven Duties : A householder devotee should follow some kind of business, trade or profession, which is not of an ignoble or degrading nature. He should do so in a just and honest way and in proportion to his capital, or in case of employment under other people, in proportion to his strength. The business should not harm any men, animals, fish, birds or insects. Therefore the business must not be that of a butcher, brewer, wine merchant, gun-maker or anything which involves destruction of life. When money is earned honestly the mind remains peaceful and the wealth is enjoyed without any disturbance.

The layman should not marry a person form the same lineage. He should marry a person of different Gotra but with similar character, taste, culture and language etc. This will result in harmonious relationship thereby rendering discord and misunderstanding less likely. He should respect parents and elders. He should serve the ascetics who come to him for Bhiksa (food) as well as guests with due respect. He should also help the needy and destitute and satisfy their needs. He should maintain his dependents and make them work for the well being of the family. He should live in a house which is not accessible to thieves and rogues and cannot be entered by undesirable people. He should dress according to his means but the dress should be decent and not gaudy. His expenses should be in proportion to his income.

He should eat and drink at the proper time in conformity with his constitution. Excessive eating should be avoided. Food should be taken only at home. He should fast when he is suffering from indigestion.

II. Discarding eight Derogations : These include giving up (I) calumny, (ii) betraying the trust, deceiving and cheating, (iii) gambling, (iv) the six internal foes viz. Anger, pride, deceit, greed, attachment and aversion, (v) places of danger like battle field, places having epidemic or famine etc. (vi) meat eating, intoxicants and (vii) crimes which might lead to imprisonment.

He should properly perform his household duties but should not be careless in his religious duties.

III. The eight virtues to be cultivated : A layman should acquire the habit of discretion between right and wrong acts and should keep away from ignoble sinful acts. He should be a far - sighted person and plan properly for the future needs of his family. In undertaking any responsibility, he should always consider his strength and weaknesses. He should always keep his temperament, voice and appearance gently and serene.

IV. The eight endeavours : He should always keep the company of noble people and admire their virtues. He should have compassionate attitude towards all and help everyone without selfishness. He should express gratitude to all who help him with humility.

A layman should engage himself in Svadhyaya of holy texts everyday and he should listen the discourses of monks and nuns. He should try to understand Tattvas and meaning of Dharam Sastras to know the path of right faith, right knowledge and right conduct.

These virtues are prescribed so that a laity gains material prosperity and also spiritual advancement in his life. Thus we find that Jaina Acaryas have given very deep thought to practical day to day life of the laities. All these qualities will make a laity spiritually councious and make his life peaceful and harmonious.

Practice for higher advancement : Those who want to rise higher in spiritual life, must follow five Anuvratas (primary vows) prescribed for a householder which consists of partial observance of non-violence, truthfulness, non-stealing, chastity (to refrain from all illicit sexual relationships) and non-possession. A householder should devote part of his time in Dana (Charity), Seela (virtuous life), Tapas (austerity) and Bhavana (purification of thoughts).

Non-violence : Non-violence is the sense of equality of all living creatures. If you feel that every soul is independent and autonomous, you will never trample on its right to live. This leads you to compassion and kindness towards all living beings and results in harmony and peace in the world. The principle of non-violence in Jainism embraces not only human beings but also animals, birds, plants, vegetables and creatures of earth, air and water. It is the holy law of compassion extended to body, mind and speech of a living being. Lord Mahavira says, "All living beings desire to live. They detest sorrow and death and desire a long and happy life. Hence one should not inflict pain on any creature, nor have any feeling of antipathy or enmity. One should be friendly towards all creatures". (Acaranga Sutra, 1.2.3.4)

The other vows : All the other vows preached in Jainism are only an extension of the vow of non-violence. Truthfulness is essential to keep order and harmony in society. There are moments in life when one has to take hardships to keep up one's convictions. In business and in our day-to-day dealings our truthfulness is put to test. We have to practice it constantly to maintain our integrity. While observing the vow of non-stealing, one is required to earn his livelihood by honest means. We violate the vow of Aprigraha by accepting and holding what is not needed by us. What we possess in surplus has to go to those who need it badly. The principle of continence is significant in maintaining the morals in society.

Thus we see that these principles, preached by Lord Mahavira, are universal in character and are applicable to every individual in any society. These simple rules can be practised without the least philosophical speculation, even by ordinary people.

Integral View of Life : Jainism takes an integral view of life. Either faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation. These constitute the three jewels of Jainism. Without right faith, there is no right knowledge and without right knowledge there is no virtuous conduct. Lord Mahavira says, "By knowledge one understands the nature of substances; by faith one believes in them; by conduct one puts an end to the flow of karmas and by austerity one attains purity"" (Uttaradhyayana Sutra, 28.35)

Concept of Karma : The significant achievement of Tirthankara Mahavira's revolution in spiritual field was the upholding of the concept of Karma in place of God, the creator. He said that man is the architect of his own destiny and he can rise only by his own efforts and not by the grace of any external agency. God is devoid of attachment, hence there is no need for him to create this universe, which is beginningless and endless.

Every inexplicable event in the life of an individual occurs due to the Karmas accumulated in his previous birth. Karma is conceived as something essentially material which gets interlinked with soul which is councious. As particles of dust get attached to the body smeared with oil, so does Karma with the soul. Lord Mahavira says, "Attachment and aversion are the root causes of Karma and Karma originates from infatuation. Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery". (Utta. Su. 32.7). He further adds, "None can escape the effect of their own past karmas. (Utta. Su. 4.3)

Religion in Day to Day Activities : A householder should lead his life in such a way that he continues religious practices faithfully everyday. There are six essentials which a Sravaka (householder) is expected to practice everyday in his life. These are enumerated below:

1. Samayika : It is defined as follows : "Samayika is to be devoid of attachment and aversion and to be indifferent to life and death, gain and loss, fortune and misfortune, friend and foe, joy and sorrow" (Mulacara 23). A householder should do at least one Samayika a day for 48 minutes. In this period, he should remain aloof from his domestic and business activities. He should devote his time in self-contemplation, meditation and scriptural study.

2. Caturvinshati stava : Worship of twenty four Tirthankaras by reciting their Stotras and Bhajans. Tirthankaras are deities free from attachment and aversion and by their worship we try to adhere to atleast some of their virtues in our life.

3. Vandana : A Sravaka should go everyday to the Sadhus (mendicants) and Sadhvis (nuns) and offer his reverential salutation. Association with such holy people results in development of virtues in life.

4. Pratikramana : In this, self-contemplation and introspection should be done in the morning and in the evening. He should check up whether he is developing good qualities. If he has committed any mistake he should repent for the same so that such mistakes do not recur.

5. Kayotsarga : This literary means abandonment of body. It is done in a standing or sitting posture of meditation. This helps in keeping the mind under control. It is said, "Just as fire fanned by powerful winds destroys heaps of firewood in no time, so also the fire of meditation destroys heaps of Karmas in no time." (Dhyana-Satak 101).

6. Pratyakhyana : A Sravaka should take some vows everyday to purify his life. The aim of life is to realise the distinction between body and soul. The soul is everlasting but the body is perishable. Through Pratyakhayana we develop qualities of self and abandon the negative traits which hamper our spiritual progress.

Jaina Art of Living : Jainism is a living religion. There are numerous monks and nuns and nearly ten million laities continuing the tradition, following virtually the same path prescribed by Jinas. Though the path of monks and nuns is very difficult, the path prescribed for the householders is much simpler. Here the stress is laid on simplicity and nobility. They should lead a life full of virtues and should keep away from the six vices. This practice has resulted in harmony and peace in individual and family life. Due to this, even in the modern age Jaina laity practice complete vegetarianism and do not take any intoxicants. They are also socially councious and run a large number of Charitable Institutions for the cause of education, medical benefits and for service to the downtrodden.

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Source : By Mr. Duli Chand Jain, Secretary
Research Foundation for Jainology, Chennai-1

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Mail to : Ahimsa Foundation
www.jainsamaj.org
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