The Jaina Way of Life

Summary

The article by Duli Chand Jain explores how the Jain way of life offers a practical ethical framework for managing the stresses of modern society. After noting that contemporary life is characterised by competition, tension and spiritual malaise, the author argues that religion can help ordinary people live with peace and purpose. Jainism, one of the oldest religious traditions, is presented as a path of self‑discipline and compassion established by the 24th Tirthankara Mahāvīra. Mahāvīra, who achieved omniscience after twelve years of austerities, taught not only monks and nuns but also lay followers; he founded the fourfold sangha and emphasised that women could take up monastic life as equals. For monks and nuns he prescribed the five great vows—non‑violence, truthfulness, non‑stealing, celibacy and non‑possession—while householders are given a more accessible moral code. At the heart of lay ethics is a set of thirty‑five rules of conduct derived from classical Jain texts. These rules are divided into four categories: eleven obligatory duties (such as earning a lawful livelihood, living within one’s means, dressing modestly, choosing a spouse of good character, dwelling in a decent environment, eating appropriate satvik food, respecting parents and teachers, and caring for dependents, ascetics and the needy), eight negative traits to discard (including calumny, deceit, anger, greed, gambling, intoxicants and prejudice), eight virtues to cultivate (fearlessness, humility, gentleness, farsightedness, self‑knowledge, discrimination and consistent virtue), and eight endeavours to practise (gratitude, helping others selflessly, keeping good company, listening to spiritual discourses, admiring noble qualities, maintaining a balanced attitude, upholding wholesome customs and honouring the virtuous). Householders wishing to progress spiritually are advised to adopt five partial vows (anuvratas) and to devote time to charity, virtuous life, austerity and purification of thought. The article underscores non‑violence as a universal law of compassion that applies to body, speech and mind; truthfulness, non‑stealing, non‑possessiveness and chastity are described as extensions of non‑violence. These principles are said to be simple, universal and practicable even without philosophical speculation. The author further explains core Jain doctrines. Salvation requires the “three jewels”—right faith, right knowledge and right conduct—rather than faith or knowledge alone. The karmic law is presented as a material process linking soul and body; attachment and aversion generate karmic particles that cause birth, death and suffering, making each individual responsible for their destiny. For daily religious practice, laypeople are encouraged to perform six essentials: practising equanimity through meditation (sāmāyika), worshipping the twenty‑four Tirthankaras, offering reverence to monks and nuns, reflecting on past actions (pratikramana), meditating in a posture of bodily abandonment (kāyotsarga) and taking vows daily (pratyākhyāna). The essay concludes that the Jain art of living emphasises simplicity, vegetarianism, sobriety and charitable service; by leading a life of virtues and avoiding vices, lay Jains create harmony in family and society and contribute to education, healthcare and social welfare.