A World Without Violence

From the dawn of humanity, violence has been a pervasive trait, manifesting in conflicts against other humans and the planet's diverse life forms. The roots of such brutality continue to be a subject of philosophical and scientific debate. But what if the opposite were true? Imagine a world where non-violence isn't merely a philosophy but a daily practice, ingrained as deeply as the air we breathe. Today, we journey back to ancient India, a cradle of wisdom that birthed one of the world's oldest and most profound religions centered on non-violence: Jainism.

In the region of the Indus Valley around the third millennium BCE, migrating groups from Central Asia introduced the Sanskrit language. These Indo-Aryan people, identified by their noble class rather than a specific nationality, merged with the native populace, forming traditions that evolved into the sacred texts known as the Vedas. This early belief system, initially called Brahmanism, proposed that the universe was governed by a fundamental reality, Mā, dictating the cosmos's eternal laws.

Between 1500 and 500 BCE, the recitation of these texts in Sanskrit by Hindu priests, incomprehensible to most, led to misunderstandings and sparked religious reform movements. This resulted in a societal division into two religious branches: Āstika, which accepted the Vedas as the ultimate spiritual authority, and Nāstika, which rejected it. From the latter, Jainism and Buddhism emerged, shaping new paths for spiritual enlightenment.

Jainism, founded on eternal principles revealed by 24 enlightened sages called Tirthankaras, originated in northern India and later spread southward. The 24th Tirthankara, Mahavira, is often considered the founder, though he merely formalized the teachings of his predecessors. Born in 599 BCE, Mahavira, also known as Vardhamāna, was a prince who renounced his luxurious life to seek spiritual awakening.

After 12 years of severe asceticism, he achieved Kevala Jnana (omniscience) at the age of 43, becoming a Jina, or spiritual conqueror. Jainism's teachings emphasize liberation from the cycle of birth and death (samsara) through non-violence (ahimsa), truthfulness, non-stealing, chastity, and non-attachment.

Jainism's unique cosmogony posits an eternal universe, uncreated and indestructible, composed of jivas (souls) and ajivas (non-souls, including matter, space, and time). The cosmos is divided into three realms: the upper world (Urdhva Loka) inhabited by celestial beings, the middle world (Madhya Loka) where humans and animals live, and the lower world (Adho Loka) home to infernal beings.

The concept of karma in Jainism differs significantly from other Indian philosophies. It is viewed as a material force that binds the soul, obscuring its innate bliss, knowledge, and energy. Liberation is achieved by shedding karma through disciplined adherence to the five vows and progressing through 14 spiritual stages (Gunasthanas).

Jain ethical practice is rigorous, extending ahimsa to all living beings. Devout Jains, especially monks, avoid harming even the smallest creatures, symbolized by the hand with "Ahimsa" inscribed, part of the Jain Prateek Chihna, or symbol. This emblem, established in 1974, encapsulates the Jain commitment to non-violence and spiritual liberation.

Jainism's two major sects, Digambara ("sky-clad") and Svetambara ("white-clad"), differ in practices and interpretations of scriptures but share the core tenets of the faith. Digambaras emphasize asceticism to the extent of renouncing clothing, while Svetambaras accept women as capable of achieving liberation and wear simple white garments.

Jainism's profound respect for all life and its emphasis on non-violence offer a transformative perspective on living harmoniously with the world. As we reflect on the wisdom of the Tirthankaras and the enduring legacy of Jainism, it challenges us to embrace a life of compassion, truth, and simplicity. This ancient philosophy continues to inspire a peaceful existence, reminding us that the path to spiritual freedom lies in the conquest of our own desires and ignorance.