Jainism in the 21st Century - Essay Example

Jainism in the 21st Century The of the Jainism in the 21st Century A number of different religions exist in India, among which there are several faiths considered to be typically Indian, namely: Hinduism, Brahmanism, Jainism, and Vedism. In such a way, India represents a great variety in religious choice for its people. Probably, Jainism appears to be one of the most interesting religions in the aspect of the relevance of its practice and belief for the 21th century of informational and technological progress. Specifically, the question is about coexistence of sacrificial nature of Jainism and common facets of the present time in point of their challenging character for each other. To begin with it must be said that Jainism is unique in its own way, as there are no gods and priests who mentor followers to the right path. In fact, Jainism is a religion of self-improvement. Jains should follow the three foundations, that is, true faith, true knowledge and true behavior towards liberation from worldly goods. The true behavior of a Jain is linked to the principle of non-violence and several rules of non-getting attached to property, not lying, not stealing, and restraining of sex life (Shah, 2015). The ethical content of such principles is obvious: not calling for religious intolerance, which is generally not typical for Indian religions, Jainism, however, strongly demands from all his followers to be ready for true behavior and true deeds at least on the assumption that this is necessary at first, until a person is just unable to perceive true knowledge that can explain him or her what is what. Thus, being a member of Jain community means to sacrifice particular civilization notions of modern life, such as wearing clothes, eating meat and even numerous root crops, and so on. Jains strictly adhere to vegetarianism, but even in such a case they show their regret for eating fruits, vegetables and nuts, which in their opinion have a living soul as well. So every day Jains do penance for their sins and try to do wrong as little as it possible through eating of only unable to feel living creatures. As a result, Jains’ way of life is marked by austere policy and solicitous attitude to everything from animate and inanimate nature, due to their key belief of cyclical reincarnations. Consequently, without explaining how it happens and why, Jains argue that every jiva or a living soul is constantly connected with ajiva or a non-living matter by the means of karma, immaterial insensible substance, that supports the communication of the living with the nonliving (Shah, 2015). So, the salvation is the process of separation of the soul from the matter, the liberation of the living from the inanimate. This separation is achieved only by the deliverance of the soul from the existing karma and prevention of the introduction of a new one. Sometimes Jainism principle of austere life reaches the extent that its followers in their striving for non-cursing can even starve without taking food. Besides, such an act is considered to be the highest manifestation of asceticism, though suicide is contrary to the Jains’ principle of non-violent practices. The thing is that they just think they can gain liberation or holiness by such means (a desirable aim of any Jain). In this respect followers of Jainism are guided by the same principle even in the question of occupational choice. Since almost all work is associated with unintentional killing of something living, Jains being serious about their beliefs choose professions that meet their requirements and mainly get the work of bankers or insurance agents. There are also other principles of true behavior including chastity, honesty, and indifference to the events and values of the material world. Jainism emphasizes that people must not take more than they really need. While the ownership of objects is allowed, non-attachment to the property is the basis of the principle as well as indignity of worldly blessings in their satiety. The followers must minimize the tendency to store up unnecessary material possessions. Further, wealth and property should be divided and donated whenever possible (Shah, 2015). Jainism believes that undue attachment to possessions can lead to direct personal harm along with hurt for other human beings. As we can see, all the precepts of Jainism are of prohibitive nature. So an obvious conclusion offers itself – every enumerated belief or practice of Jainism involves personal sacrifices from its adepts, as asceticism serves as a main center of Jains’ faith. It goes without saying that there appears a certain question about relevance between belief and practice of Jainism to the modern life. As a matter of fact, people change with the change of peculiarities of this or that period of time. So the 21th century is not an exception in this regard. Moreover, its attributes of informational and technological progress have set a stamp upon such an essential aspect for religion of Jainism as men’s spirituality (if to talk about humanity in whole). In practice, the frantic pace of life makes people to cope with highly demanding requirements of the contemporary world, which affect their feelings in negative way. It is referred to different senses and emotions of people that have no adequate consideration when it comes to need of managing numerous challenging issues of material nature for humans’ survival in extremely competitive universe. As a result, spiritual life is put on the back burner and men’s feelings just stale, without mentioning their possibly existent principles of non-harm and asceticism, as they are represented in basics of Jainism. Consequently, not everyone is able to withdraw from material world, or at least to do this in short time, as it is extremely difficult in moral sense to readjust mode of life at once. Still, people who have already chosen the way of being a Jain are able to find original actual use of new and new modern findings and tendencies, as well as practical solutions for challenging problems of today. “According to Jain beliefs, the universe was never created, nor will it ever cease to exist. It is eternal but not unchangeable, because it passes through an endless series of alternations or swings” (Bharatadesam.com). Furthermore, the truth is stable and it is placed deeply in a person, while its forms may differ in different times. So, the answer must be searched in people’s hearts, which are to be led by the principle of non-harm. One way or another, present-day developments of technological and informational spaces are not contradictory for principles of Jainism. The case is that Jains’ comprehensive universal value of everything in their surroundings is kind for everything new that can be adopted by them selectively starting out from principle of minimal accumulation of material benefits. “…Jains … use computers and cellphones and drive cars – and so they are increasingly seeking a compromise between their faith and practicality…” (Flaccus, 2013). Probably, nothing from those facilities is bought for manifestation of their material welfare, though, it must be mentioned that followers of Jainism are one of the richest people, for a wonder. Then, it may be considered as a kind of destiny’s feedback to the people who set a goal of spiritual being as a highest one and limit their demands and requirements to the minimum needed for only life sustaining. Apparently, the common facets of the 21th century lifestyle would affect Jains’ practice and belief by the means of the latters’ adaptation and assimilation of numerous modern aspects and the further transformation of their views in more materialistic way. Nevertheless, as it is obvious from modern state of Jains’ faith and increase of its followers’ number in the world who appreciate its principles in original unchangeable appearance, peculiarities of the 21th century haven’t influenced Jainism in its basic principles. Still, our strong belief is that those facets are able to make it tougher to be a Jain, for there are numerous complexities of material modern world (primarily in moral sense), which may take an utterly intense character in their manifestation of contemporary capabilities of informational and technological progress, which may have tempting effect on Jains’ faith with its key demand of asceticism. All things considered then Jainism is suitable for the 21th century’s lifestyle, as it is able to find a compromise between modern material benefits and its faith. Though its sacrificial nature makes a great contrast on the background of present-day abundance of capabilities, being a Jain appears to be not so difficult if only adept’s belief is stable and his or her key principle of austere life adds to the prevalence of spiritual being over physical one. References Bharatadesam.com. Jainism. Retrieved 08 June from: http://www.bharatadesam.com/religion/jainism.php Flaccus, G. (2013). US-born Jains make ascetic faith fit modern life. San Jose Mercury News, August 18, 2013. Retrieved 08 June from: http://www.mercurynews.com/california/ci_23887828/us-born-jains-make-ascetic-faith-fit-modern Shah, U. P. (2015). Jainism. Religion. Encyclopedia Britannica, March 4, 2015. Retrieved 08 June from: http://www.britannica.com/EBchecked/topic/299478/Jainism Read More