The Jaina way of Life

Summary

The article “The Jaina way of Life” by Dulichand Jain is a reflective exposition on how the ancient Jain ethical framework remains relevant in the modern world. It begins by noting that despite scientific and technological advancement, society is plagued by scarcity, tension and spiritual impoverishment. Jainism, one of the oldest religious traditions with a lineage of Tīrthaṅkaras, Ācāryas and saints, offers a disciplined path to alleviate suffering. The life and teachings of Lord Mahāvīra, the 24th Tīrthaṅkara, are highlighted as a model of self‑discipline, compassion and equality. Mahāvīra, through twelve‑and‑a‑half years of intense austerities, attained omniscience (kevala‑jñāna) and preached right faith, right knowledge and right conduct. He founded the four‑fold saṃgha of monks, nuns, laymen and laywomen and stressed that men and women are equal participants in religious life. For householders (śrāvakas) who cannot renounce the world, Jain Ācāryas prescribe a detailed code of conduct known as the thirty‑five virtues. These are grouped into eleven obligatory duties, eight derogations to be discarded, eight virtues to be cultivated and eight endeavours to be practised. The duties emphasise earning a livelihood through honest, non‑violent means; marriage within compatible social groups; respect for parents, guests and ascetics; charity towards the needy; modest living within one’s means; moderation in diet; and restraint in speech and behaviour. The derogations warn against calumny, breach of trust, cheating, gambling, internal enemies such as anger, pride, deceit, greed and attachment, frequenting dangerous places, meat eating, intoxicants and crimes that lead to imprisonment. The virtues encourage discretion between right and wrong acts, association with the wise, compassion for all living beings, gratitude, regular study of scriptures, listening to the teachings of monks and nuns, understanding the tattvas (fundamental principles) and practising right faith, knowledge and conduct. The eight endeavours extend these ideals by prescribing constant self‑study (svādhyāya), companionship with the noble, humility, gratitude and compassionate service to others. To progress spiritually, the article advocates observance of five aṇuvratas (partial vows) by lay followers: non‑violence, truthfulness, non‑stealing, chastity and non‑possessiveness. Non‑violence is presented as the sense of equality of all souls—human, animal, plant and elemental—thus vegetarianism and abstention from intoxicants are obligatory. Truthfulness requires that speech be honest, beneficial and devoid of malice; non‑stealing forbids misappropriation and bribery; chastity calls for fidelity and moderation; non‑possession urges limiting material accumulation and practising generosity. Through charity (dāna), virtue (śīla), austerity (tapas) and mental purification (bhāvanā), the laity cultivates both material well‑being and spiritual advancement. The article concludes by praising the Jain laity for maintaining complete vegetarianism, eschewing intoxicants and supporting numerous educational and medical charities. It argues that the Jain way of life—a blend of disciplined self‑control, compassion, non‑violence and social service—offers a model for creating peace and harmony in an increasingly complex world.