Relevance of Jainism to Modern Times

Summary

A. K. Jain reflects on how the ancient teachings of Jainism remain pertinent in the twentieth century. His talk, delivered during the 2,500th centenary of Mahāvīra’s nirvāṇa, begins by defining a Jain as one who conquers the senses and noting that the religion was founded long before Mahāvīra, although he is the twenty‑fourth Tirthankara. Jainism rests on three jewels: right belief, right knowledge and right conduct; none can be neglected if people are to lead ethical lives. Jain ethical practice is judged not only by outward action but by the purity of motive—an immoral intention renders even a seemingly good act flawed. The author extols aparigraha (non‑possession), clarifying that it does not demand poverty but the ability to detach oneself from possessions so that they do not bind or blind the individual. He illustrates this with a story of a king and a sanyasi, showing that the true ascetic can walk away from luxuries at will whereas the king is attached. Jainism does not demand renunciation of the world; it teaches renunciation of attachment. The talk addresses criticisms that Jainism is too ascetic for modern life. Jain himself argues that self‑sacrifice must arise from inner strength and joy; giving up what one does not value has little merit, while giving up cherished things out of conviction builds character. He underscores Mahāvīra’s principle of jīva‑dayā—compassion toward all living beings—which today manifests in societies for the prevention of cruelty to animals and wildlife preservation. Closely related is ahimsā, non‑violence, which Mahatma Gandhi transformed into a powerful political tool. Jain urges nations to adopt ahimsā as an instrument of policy, arguing that the spectre of a third world war can be averted only if people renounce violence and cultivate trust. He concludes with a Sanskrit invocation wishing well‑being for all, implying that the timeless message of Jainism is to live and let live.