Jainism [Gleanings]
By Malini Mehta
Summary
The article "Jainism [Gleanings]" presents an explanation of Jainism as a religion founded on the concept of the Jina, or "one who has won over himself," with Lord Mahavira being the final of the 24 Jinas. The author, Malini Mehta of Bombay, argues that Jainism is not merely a religion but also incorporates scientific principles, particularly regarding hygiene and the minimization of harm to living things. Mehta provides evidence for this by noting that 2500 years ago, Jainism asserted that vegetation possesses feelings, a claim she states was scientifically proven about 50 years prior to the article's publication. She also highlights specific Jain practices, such as abstaining from green vegetables on designated days to allow vegetation to rest, boiling water before consumption, and restricting food and water intake to daylight hours for hygienic reasons. The text outlines a classification of living things into five categories based on their number of senses: one-sense (vegetation), two-sense (worms), three-sense (bugs, cockroaches, ants), four-sense (butterflies, flies, spiders), and five-sense (animals, birds, fishes, and human beings). The author explains that while humans possess all five senses like animals, they are superior due to their capacity for thought and moral judgment. A central tenet discussed is the Theory of Karma, equated with the English proverb "Reap as you sow," which dictates that individuals receive returns equivalent to their actions. Furthermore, the article clarifies that Jainism does not teach belief in a supreme God who intervenes on behalf of humans. Instead, Lord Mahavira and the preceding 23 Jinas are viewed as guides and great souls who achieved liberation from the cycle of birth and death. The first and most important principle they established is non-injury, defined as the cessation of evil, which prohibits harming others physically, by speech, or by thought. The author expands on this by stating that any bad action, whether done, commissioned, or approved, is sinful. She applies this to modern contexts, such as condemning the enjoyment of horse racing, shooting, or bull fighting as sinful because they encourage violence. Finally, the article mentions a difficult-to-follow principle regarding the use of items whose ingredients or production methods are unknown, citing historical examples of consuming jelly and cheese without knowledge of their animal-derived components, gelatine and rennet. The source is a reprint from The Vegan, Vol. 22 No. 2, Summer, 1975, Surrey, U.S.A.
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Conclusion
The provided text elucidates the core tenets of Jainism, presenting it as a profound ethical and scientific system centered on the concept of the Jina, or one who has conquered the self, with Lord Mahavira as the final figure. The religion's foundational principle is absolute non-violence, extending to all living beings, including vegetation, which is categorized by its sensory capacities. This profound respect for life is supported by practical, hygienic rules, such as boiling water and avoiding food after sunset. The article highlights Jainism’s rejection of a supreme creator God in favor of enlightened guides who have achieved liberation through self-discipline. Central to its moral framework is the theory of karma, equating actions with their inevitable consequences. Furthermore, the text emphasizes a rigorous ethical standard that condemns not only direct physical harm but also complicity through speech, thought, and the consumption of goods of unknown or harmful origins. Ultimately, Jainism is portrayed as a comprehensive lifestyle promoting individual responsibility, spiritual purification, and universal compassion.