Jainism in the context of Present World Situation
By Virendra Kumar Jain
Summary
V. K. Jain’s essay reflects on how Jain philosophical principles can address contemporary global crises. He introduces the Jaina Trinity—Right faith (samyak darśana), Right knowledge (samyak jñāna) and Right conduct (samyak cāritra)—as the path for liberating the soul from worldly suffering. Right faith requires understanding the true nature of the soul through faith in enlightened teachers (Āpta), scriptural testimony (Āgama) and spiritual guides (Guru). It entails renouncing eight forms of pride and realising that we are souls possessing bodies rather than bodies possessing souls. Jain philosophy teaches that identification with the body causes misery; liberation arises when the self is distinguished from the material aggregates. Jain doctrine summarises reality through seven tattvas: jīva, ajīva, āśrava, bandha, saṃvara, nirjarā and mokṣa. Belief in these forms the essence of Right faith. This belief leads to Right knowledge—perfect understanding of substances as they truly are—which is attained through testimony, inference, perception, experience and reason. Right knowledge increases as karmic obstructions diminish and is categorised in stages such as mati jñāna, śruta jñāna, avadhi jñāna, manaḥparyāya jñāna and kevala jñāna. Jaina literature is classified into four branches (prathamānuyoga, karanānuyoga, caraṇānuyoga and dravyānuyoga) to suit readers’ abilities. Right conduct is the ethical manifestation of Right faith and Right knowledge. It involves observing the five vows of non-violence, truthfulness, non-stealing, chastity and non-possession, along with five carefulnesses (samitis) and three restraints (guptis) controlling movement, speech and bodily actions. Two categories of vows are described: small vows (anu-vratas) for householders and great vows (mahā-vratas) for ascetics. Through gradual removal of passions such as anger, pride, deceit and greed, one develops purity and truth. Jainism extols ten virtues—supreme forgiveness, humility, straightforwardness, truth, contentment, self-control, austerity, renunciation, possessivenesslessness and chastity—that elevate the soul and contribute to a peaceful society. Jain emphasises that the three jewels are interdependent; without Right conduct the other two are ineffective. The essay concludes by discussing anekāntavāda (many-sidedness) and syādvāda (conditional predication), which teach that reality is complex and that all statements are conditionally true. This fosters tolerance and non-dogmatism. Jainism thus emerges as a universal, non-sectarian religion that advocates truth, non-violence and non-attachment. Jain argues that if sincerely practised, Jainism can resolve social, national and international problems and provide spiritual guidance in a materialistic age.
Conclusion
Jain’s analysis presents Jainism as a holistic philosophy that integrates metaphysics, epistemology and ethics. By emphasising Right faith, knowledge and conduct, and advocating non-violence, truth and non-possession, Jainism offers practical solutions to modern crises. The doctrines of anekāntavāda and syādvāda promote tolerance and respect for diverse perspectives, countering sectarianism. The article concludes that Jain principles, if adopted widely, could foster social harmony and spiritual growth in a world torn by materialism and conflict.