International Summer School for Jain Studies

We are pleased to announce a tremendous response from scholars to attend the two months program of ISSJS2008. The selection has since been made. In all 18 scholars shall attend the two months program as follows:It is an honor to present this updated version v.22 of collection of papers /articles /essays termed as ‘Study Notes’ prepared under the auspices of The International Summer School for Jain Studies. These distinguished scholars, who are the experts in their field of activity, are the faculty members of the school during the last three years and have contributed to these notes to whom we express our sincere thanks.

These essays reflect upon the Jain wisdom rather to say the essence of Jain way of life. Jains claim their religion to be eternal with its first tīrthańkara(fordmaker) Lord Ādinātha and the most recent Lord Mahāvīra showing the path to attain liberation /salvation. Jain religion had been revived from time to time by a series of 24 tīrthańkaras/ omniscient lords. Keeping in view this aspect, we have included essays on Jain religion, philosophy- cosmology – metaphysics – psychology and ethics along with papers on Jain history, culture, preceptors, evolution of different sects, rituals, art and paintings, pilgrimages and their importance.

This collection is not yet complete, as few papers from some faculty members have not yet been received. We expect to complete and update this collection by giving handouts from time to time and compile the final edited version by December 2008.

It is expected that this collection of essays will succeed in its aim and give the message of Jain spiritual prowess, Jain way of life, its practical approach to non-violence, vegetarianism, international cooperation (parasaparopagraho jīvānām), Live and let live to all the living beings (klişteśu jīveşu dayādrbhāvam) and friendship with all (satveśu maitri).

Kindly do provide your valuable suggestions to make these papers worth your and future attending scholar’s time
Given below are the first few pages of the first essay for your perusal.

Happy surfing
Director ISSJS

Uniqueness, Relevance and Luminaries of Jainism

Who is a Jain? Technically the term Jain is derived from Jina, a perfect human being who has conquered the world and attained liberation. Here the world denotes the cycle of transmigration of soul in birth-death-birth cycle and associated pains. He attains liberation by conquering his sensual pleasures, expectations and invokes the full power of his soul that is infinite knowledge, bliss and energy to enjoy these forever. A Jain is the one who follows the way of life and path of spiritual purification as propagated by him. Thus we see Jain doctrine is based on the concept of realizing the full potential of one‘s soul to achieve lasting peace in this and future lives. Jain doctrine talks of non-violence, self-restraint and austerities / penance to achieve these objectives both in our existence in this world and at spiritual purification levels.

Today we shall have a brief look at Jainism from community, social, economic, education angles and then proceed to see its philosophy and how it can perhaps guide our quest for unfolding secrets of knowledge about our universe, and us and contribute to the betterment of life of all..

Statistics: Lord Mahāvīra rejuvenated the ancient principles of Jainism in Eastern India some 2600 years ago. Today Jains are mostly in Delhi, Rajasthan, Madhya Pradesh, Gujarat, Maharashtra and Karnataka. Jains have also migrated to USA, UK and other countries in search of new wealth and opportunities.

Jains are generally very religious, peace loving, non-violent community who value education and hard work to achieve their material and spiritual objectives. As per the recent census of Government of India GOI, more than 98% Jains are literate with more than 50% at least graduates. Thus we see them in professions like medicine, law, engineering, IT and management while the others are in trade and business. Even though they are less than 0.5% of total population of India, it is estimated that they contribute more than 5% of the GDP.

On the social front, they have set up more than 4800 schools and colleges in India, several thousands hospitals and dispensaries, research institutes, orphanages and homes for elderly and destitute. These figures dispel the notion that Jains are mostly self-centered and do not concern about the society and its welfare.

Jains have always contributed significantly towards the arts, culture and other similar activities. Śravaņabelgola, Dilwara temple, Ranakpur, Jaisalmer, Sonījī ki Nasiā in Ajmer, Deogarh, Gopachal in Gwalior, Ajantā and Ellorā caves, Elephant caves in Orisa etc are shining examples of a disproportionately high number of temples and pilgrimage places built and visited by Jains. Lal Mandir, opposite Red Fort in Delhi is another example of Jains being in the forefront of Indian religions. Similarly the amount of Prakrat and Sanskrit literature of Jains available from the start of 1st century BC is a shining example of the literally nature and contribution of Jains.

Antiquity: Jainism is an independent religion belonging to the Śramaņika tradition in India. Buddhism also belongs to this tradition. Jains claim their religion to be eternal. Their texts describe their first tirathańkara/ fordmaker (achiever and propagator of the Jain path of spiritual purification) of the present time cycle, Ŗşabha Deva to have existed several millennia ago. References of vātrasana, vārtyas, munis and Ŗşabha Deva in Vedas and Arişŧanemi in Mahābhārata take Jainism way back. Similarly excavations from Mohanjodāro and Gujarat show signs of nude Jain idols in padmāsana establish that Jainism existed more than 4000 years ago. Historically it exists from the time of Lord Pārasnātha (2900 years ago) and re-established by Lord Mahāvīra around 2600 years ago. More research is needed to establish antiquity of Jainism.

However from the present day religious rituals of Jains, we get a feeling that other religions in India, due to their political patronage and following by masses have affected Jain rituals. Similarly we see Jainism affecting the rituals of other Indian religions in introducing idol worship, eliminate animal or human sacrifice etc. Philosophically, however, Jains contributed a lot to Indian philosophies and religions by way its doctrine of non-violence and path of spiritual purification. Thus we see Jains do assimilate with the society fairly easily.

The four cardinal principles of Jain way of life are:

Ahinsa or non violence in conduct

Aparigraha or Non-possession in life and society

Anekanta or multiplicity of view points in thoughts

Syadvada or Conditional dialectic in speech.

The entire moral and spiritual ethical postulates of Jain are based on Ahińsā. Ahińsā parmo dharma, Live and let live are the hallmark of Jains. Ācārańga defines and describes the philosophy of Ahińsā beautifully while Pūruşārtha Siddhi Upāya by Amŗta Candra proves that all the ethical tenets of Jainism are derived from Ahińsā. Ahińsā is defined as an activity (of mind or body or speech); that causes pain to self or others; or encourage others to perform such activities; or support or praises such activities of others. We see here the emphasis on self also as all our violent activities cause pain to self ultimately even though we perform these activities for pleasure or to cause pain to others.

Mahatma Gandhi was the greatest practitioner of Ahińsā of our times and achieved independence for India using Ahińsā as his weapon. In fact he used the concept of Ahińsā to achieve social transformation rather than spiritual purification. Indian constitution recognizes Ahińsā and Jainism appropriately.

Aparigraha is described basically as ‘absence of a feeling of mine’. First eight verses of Sūtŗkrtāńga describe the concept of Aparigraha and its importance in achieving the ultimate objective in life i.e. liberation. Aprigraha is the feeling of possession / attachment / bondage, expectation, desire etc. An analysis of our own life will show that; first we spend our entire life in amassing material wealth; then in protecting it from leaving us before we realize such wealth is of no use and cannot give happiness. Similarly we do everything for our family even to extent of living for them and see ultimately how the very family is unable to give us happiness. In earlier times we know how Jains used to share their wealth in building temples /dharamaśālās, serving the monks, setting up educational and health services institutions and secretly support the needy members of the community. Aparigraha means work hard to earn merit, but do not develop attachment to the results/ benefits accrues, share it with others. Recently we heard how the second richest man in the world Warren Buffet donated more than half of his wealth, some Rs 1500000 million to charities and described it as giving back to the society what the society gave to him. Feeling of a custodian rather than the owner is what is important in attaining happiness.

Anekānta is based on the principle that truth is infinite and it is not possible for us, who are not omniscient, to know it completely. We always know a part of it as per our requirements or objectives while there are many more aspects to it than known to us. Therefore we should not insist on our viewpoint as the only and complete truth. Examples of 40 persons photographing a large banyan tree or the seven blind men trying to define an elephant explain the concept of Anekānta. The principle of Anekānta is based on the doctrine that our knowledge is relative, perhaps opposite of what we know also exists, knowledge of others is also true from a particular view point i.e. reconciliation. Even if we know the entire truth we cannot express it completely at the same time. Therefore Jains talk of Svādvāda, a method of speaking the partial truth without negating the existence of more features or facts. The entire judicial system, if analyzed will be seen based on the doctrine of Anekānta. Similarly the fundamental principles of democracy i.e. existence of opposition is based on Anekānta. Basis of all terrorism /violence in the world is the insistence of one’s view as the only truth and other as not so.

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