On Being a Jain in the Modern
World
In these chapters we have looked at Jainism in various
aspects. The aim has been to present Jainism to the Jain and non-Jain
alike, as a sensible rational way of explaining life and the universe,
with a course of behaviour and action which can lead the individual
ultimately, in the long term, to the highest goal, and which, in the short
term, provides a guide to living a moral and satisfying life in modern
society. This has been set within the general context of Jain history and
the Jain way of life. In this short conclusion we shall look at the way in
which the Jain will draw together the sometimes conflicting demands of
religion and his or her daily life in the modern world.
There are five great moral precepts. The first of
these, and by far the most important, is non-violence, ahimsa. Perhaps
'harmlessness' would be a better translation. We cannot avoid harm to
other living creatures in the course of daily life, but it is possible to
keep one's mind alert to the possibility of harm so that it can be avoided
whenever possible. Should we use antibiotics which destroy tiny forms of
life, or insecticides? Can we morally take part in, or support, war? Any
individual will find himself or herself faced by many problems of this
nature to which there is not always a clear answer. These problems may,
and should, give rise to deep thought and, when harm seems unavoidable,
true regret. For ahimsa is expressed not only in outward action but also
in inward attitudes of mind. A lay person cannot avoid all harm but can
act with caution to minimize it, and with true sorrow and regret.
Truthfulness, the second precept, should be seen not
just as a concern for accuracy but as avoidance of all those forms of
untruth, such as slander or cheating, which harm others. Avoidance of
stealing seems perhaps the easiest virtue for we all like to feel that we
are not thieves. But here again modern society offers us so many
possibilities on the fringe of theft, tax evasion, fiddling expenses,
keeping lost property.
Sexual restraint is a deeply personal matter and we
shall not add to the great volume of advice and exhortation from different
quarters available today. However we should link this with the last of the
five moral precepts, non- acquisitiveness. It will be very clear that,
next to violence, the passions of desire for the things of this world, of
whatever kind, form the greatest obstacle to peace of mind and spiritual
progress. Modern society is an acquisitive society. Modern economics
depend on creating the desire for more and more possessions in all of us.
Once again the individual is faced with many and deep problems over the
extent to which he or she should give in. Restraint is a force for harmony
in family and society. A Jain should leave some of his income over to give
to worthy causes, writers have suggested 25% from the most generous but
realize that 10% or even 6% may be the average. For some this may mean
real hardship but we should consider seriously whether some of the
'necessities' of modern life are really all that necessary after all.
Charity performed, not for the sake of glory but out of true concern for
the cause to which it is devoted, is most meritorious. If other people
wish to praise the donor, he or she should accept the praise with all
humility and with a feeling of gratitude that it has been possible to
perform an act of merit.
Some people would hold that any person who follows a
way of life based on these principles can be regarded as a Jain. However
religion is not just about good behaviour: Right Conduct in the Jain sense
cannot be achieved without Right Knowledge and Right Faith. It may seem
that knowledge is easier to acquire nowadays than ever before in the
history of Jainism. Books and journals are available nowadays to the
layman or woman, not as easily as they should be but certainly more
readily than at any time in the past. There are many Jain associations in
India, and some overseas (including Jain Samaj Europe), which are
concerned with the dissemination of knowledge about Jainism to Jains and
non- Jains. Formal study is one way of acquiring knowledge (and certainly
helps with the question which most Jains hear at some time 'You're a Jain
aren't you? What exactly does that mean?') but for many people
conversation between friends on the serious matters of religion is almost
equally important. There is now a fairly general revival of interest in
religion and in many countries this is being spearheaded by young people.
It is hoped that quite a lot of young people will read this book and that
it may provide help in bringing Jainism into focus in the modern world.
Right faith is the most difficult. Knowledge can be
acquired, conduct can be adapted, but nobody can force true inner belief
on you. The Jain in the modern world should try to spend some time in
meditation, that is quiet undisturbed thought. He or she should think
deeply about the actual meaning behind the rituals and practices of
religion, to see that they are not just archaic play-acting but permanent
and abiding means of helping the individual, of explaining to the
individual in the nature and importance of the Jain religion.
Nobody is going to make a fortune out of religion: few
people could even make a living out of it. We all have our worldly affairs
to look after, career, ambition, family, entertainment, home, social life.
Religion can easily get crowded out. The modern Jain, however, has
something which gives an assurance of his or her place in the world, in
time, in the whole scheme of things. It gives a guide to the way to live,
and it can give the greatest benefit of all, inner happiness and peace of
mind.
