Introduction to Jainism

Author(s): A B Latthe
Publisher: Natha Rangaji
Catalog link: https://jainqq.org/explore/034851/1

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. GexYIIEh IE jaina graMthamALA, PS1EIHI I, IIIdol. CEEHl2-7020:2015 587800EUR Jair Bhushan Series (1905. AN INTRODUCTION TO JAINISM ,,Vatha Rangaiji VANDVI Bombay. 427ra Jain Bhushan Press.

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AN INTRODUCTION TO JAINISM. Vt A. B. LATTHE, M. A. POBLIBAERS : Messrs NATHA RANGAJI Mandvi, Bomban.

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( Copyright) Printed at the "JAIN BHUSHAN" Ponada durvedh

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PREFACE. The following pages speak their own intention. I may only add here that I hope this pamphlet to be an introduction to the publication of some of the original works whose shadow the following pages hope to be. I sincerely thank Mr. Hirachand Nemch. and of Sholapur for permitting me to adapt his marathi lecture on Jainism in the first part of the pamphlet. He was good enough to look over the same and also my own article which follows. But the credit of publishing this booklet belongs wholly to the religious zeal of Shet Natha Rangaji of Aklooja and Bombay. Had it not been for the inspiration of Mr. Ramachandrabhai of that firm, the idea of this pamphlet would not have come into my mind at this time. I am obliged to him for the inspiration. I also thank Mr. B. C. Dhavate and Mr.

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2 A. B. Malgave for their help in carrying this pamphlet through the Press. I must beg my readers to excuse me for spelling-mistakes due to indifferent proofreading. It is the result of my mental dis quietude due to the troubles of a person to whom all that I am, I owe. Kurundvad June 1 st, 1905 A. B. L.

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Contents Subjects P. An account of Jainism Some aspects of Jain philosophy Anekant Logic Appendix A. Index Errata

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AN ACCOUNT OF JAINISM, ooo666268 $$$$$5583 The divisons of the subject. 8644448 *T*n responce to the repeated invitations of the Local Union Club, [stand has here to give you a short account of Jainism. I divide the subject into nine parts, thus: (1) The meaning of Jainism. (2) Its principles. (3) The stages of initiation. (4) The nature of sin and virtue. (5) The nature of the bandage of Karm ( action ) (6) The nature and path of deliverence. (7) Image-worship. (8) The resemblance of other religions with Jainism; and (9) The happiness of this world and the

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An Account of national welfare arising from Jainism. I shall now briefly speak about each of these points. Jainism is the religion preached by the Meaning of 'Jineshwars.' Those who have cony'Jainisin.' uered love, hate, sensual desire, and such other passions, or, those who have vanquished the eight *Karmans, are Jins and those who are the best of them are the Jineshwars. Frequently they are also called alatii.e. those who are free from all passions, te a i. e. those who are revered by Indra and others, az i. e. Oinniscient, qrig i. e. those who have occupied the highest place and that i. e. those who show the right path. There are hundreds of other names which also indicate their nature. The present Jains of India are divided into three sections, viz, the Digambars, the ShweThe three se. tambers and the Dhundias. Ther@ cts of Jains is no difference between these sections compared. as regards their principles. They all *The eight Karmas are explained further. (P.7)

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Jainisms. believe in the Seven principles, the twenty-four Teerthakars, the principle of non-killing, and Right Belief, Right Knowledge and Right Conduct. The difference comes in only with refrence to image-worship, ile nature of asceties, and some other minor points. The images worshipped by the DIGAMBARs ara naked and they are not adorned with any ornaments or glass-nade eyes. The SHWETAMBAR images differ in all these points, while the DHCNDIAS would accept no images wluatever. At present, I am going to speak principally about the Digambar's; yet thcie is very little in the following that is contrary to the doctrines of the other sections. There are Seven Principles of Jain religion, The seven namely, [1] Jeera or Life [2] Ajicera Irinciples. or matter [3] Asrara or the path of karm [4] Brdha or the bandage of k'arin [5]. Sanear or the prevention of Asrara, [6] Nirjaru or the partial destruction of Karm and [7] Moksha or Total Deliverence. The Essence of

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An Account of a thing is its principle (Tatva.) The principle of Moksha is the highest of these. It is defined as the "freedom of a Soul from every Karm. " The happiness of even a Chakravarti or Emperor, nay, even the glory of Indra in the heaven The impor- is perishable and consequently paintance of ful. Death is the fate of all of these Moksha. and the thought of that fate eclipses all these worldly pleasures. The succession of births and deaths is a mighty source of affliction and as long as one is subject to it, there is no peace for him. The pleasures of the senses are all transient and painful in result and hence they are called Shadows of Happiness. True happiness must be free from every possibility of pain even in the future. This can only be found in Moksha and hence its importance. The way to the Moksha is the main object of every Jain work. To whom is the Deliverence possible? This question is answered by saying that only animate beings can attain that highest of states and we have therefore to come to Jeeva

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Jainism. which is defined as the sentient or knowing The or animate being. This sentience is its classifica- essence. It is divided according to the tion divisions of knowledge to which it explained. attains. Sentience is divided into Knowledge (Dnyan) Faith (Darshan Jetc. But it is impossible for the Jeeva to walk on upon the path of Total Deliverence as long as it is associated with another principle, the Ajeeva or matter. This A jeeva is in all respects the opposite of Jeeva. The association of these two is never complete i. e. their seperation is always potential. Gold may be mixed with any other metal but it can be seperated at any time. Hence even when together, the two are possessed of their peculiar virtues. Matter or Ajeeva is divided into Pudgal, Dharm, Adharm, Akash and Kal. A Pudgal is either a material or its bundle. Dharma helps the Jeera associated with Pudgal to progress, just as water helps on the movements of a fish. Adharna entices a man from the true path just as the shadow of a

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An Account of tree does to a man travelling in the hot sun. Alas! is the space in which all things exist. kir? is that through which things grow new and alter. Asrava is the third principle. It is defined as " what forms the inlet for ausp cious and ominous Karmans." These inlets are opened in The Asra. the case of the soul when it feels love vas. or hatred for whatever it sees or knows through its seeing or knoiving power ( D:2 zyan or Darshan ) just as water is let into the boat through its holes. When the soul feels its love or hatred rightly, the Asrava is an " Auspicious ( Shubha ) Asrava "and when wrongly, it is " Ominous ( Ashubh2 ) Asrava." The soul is either in an" auspicious " or " unauspicious ' or "pure" state. The first is superior to the second; but it is not capable of carrying the soul to Moksha as it is cainted with passions, which being of an auspicious naturu may at the most lead to the heavens in after life or th3 emincnce of a Chakravarii (Emperor ) in this

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Jainism life. The ominous Asrava inflicts the pain That are of hells, beastly life and human poverominous ty, diseases, seperation, ugliness etc. The "Pure" temper is the one that tends to lasting welfare and leads to Moksha. it is deviod of any passions at all. The Karman is primarily divided into eight classes: [1] The Dnyana -Varaniya [2] The Darshana-Varaniya [3] The eight The Mohaniya [4] The Vedaniya [5] Karmas. The Ayu [6] The Nam [7] The Gotra and [8] The Antaraya. Corresponding to these, there are different Asravas. For instance, to have no taste for learning, to impede the progress of knowledge, to conceal wisdom, to be jealous of others' learning - all these produce the Asravas of the Dnyana-Varaniya Karman. By imputing untrue faults to the Omnisicent Lord or the Gospel of the Jins or the school of Jain Ascetics, the soul incurs the Asravas of the Darshana-Varaniya Karmans. The violent nature of passions leads to the Asravas of the Charitra-Mohniye Karman. To make - 7

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An Account of new beginnings and to keep up too big an establishment produce the Asravas of birth in hell. Deceptive and seductive conduct leads to the Asravas of birth in beastly class. Small beginnings and limited establishment endow a soul with huiuan life. Self-control with a view to get something, partial self-control, enjoyment without addiction and penance witho. nt right knowledge lead to birth in heaven. Simply faith of the right kind gives the Asravas of only Kalprasi gods and not of the Bhavan, Vyantr and Jyotish Gods. To guide the actions of mind, speech and body on a wrong path and to be overtalkative, gives rise to the Asravas of the Karman of inauspicious name. On the contrary, guile-less native and moderate talk gives the Asravas of auspicious name. The Asravas of the name of Teerthunkar are the results of pure faith, complete modesty, faultless conduct, unremitting love of learning, indefference to worldly life, charity and penance to the best of one's ability, reverence for asce

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Jainism. tics, assistance to the needy, reliance upon the teachings of Arhats, Acharyas and the wellread, unfailing observance of the sixfold daily duties like Samayik and Pratikraman, promotion of the cause of religion by self-sacrifice and spread of knowledge & sympathy with the pious. The Asravas of the low Gotra Karman are the results of censuring others, praising oneself, concealing the merits of others and pretending to have what one really has not. Conduct opposite to it leads to higher Gotra Karman. Obstruction to good cause brings on the Asro vas of Antaraya. The causes of the Asravas of the eight kinds of Karmas will be known from this. Now the principle of Bandh or bondage. It is defined as the mutual entrance, into each other's spheres, of the soul and the Karman. When the soul is attacked by the passions like anger and love, it takes on the Pudgal ( material ] particals fit for the bondage of the Karmas, just as a heated iron-ball takes up

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10 An Account of water-particals in which it is immersed. This is the bandage of the Karmas. The bandage The fourfold is fourfold; ( 1 ) Prakrati Bandh (2) bandage Sthiti Bandh (3) Anubhag-Bandh and ( 4 ) Pradesh Bandh. There are e'ght primary and hundred and forty-eight secondary Prakritis or qualities of the Karmas as a thing has the quality of being sour, salty and so on. One obstructs knowledge, another obstructs intuition ( insight ), another confuses truth and falsehood, another leads to wrong path, another causes the illusion of pleasure and pain and so on. The primary Prakritis correspond The to each of the eight Karmas. That Prakritis. which obstructs knowledge is the Dnyanavaraniya Prakrati; that which obstructs insight, is the Darshanavaraniya Prakriti; that which produces the illusion of pleasure and pain is the Vedaniya Prakrati; that which makes the mind suspicious about the true good and creates the passions is the Mohaniya Prakriti; that which gives rebirth is the Ayu pra

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Jainion. u kriti; that which gives name is the Nam; that which causes the differences like the lower and the higher is the Gotra prakriti and that which comes in the way of our charity, enjoyment etc, is the Antaraya prakriti. The secondary prakritis, here ommitted for brevity, should be referred to in the VIII th. Chap. of the commentary of the TATVARTA SUTRA. The staying of these bandhas of the prakritis for a definite period, is the Sthiti Bandh. The Anubhag Bandh is the undergoing of the resuIts of the Karmas in that period. The detailed association of the numberless spaces of the Karmas according to their names, with all the space of the soul, is called the Pradesh Bandh. The Vedant speaks of the bandage of Karma as being Sanchit, Karyaman and Prarabdh. In Modes of the same way Jainism divides it into the KarmanSatta, Bandha and Udaya. The first means the previous bandage which is yet to be exhausted; Bandh is the new acquision of Karm and Udaya is the beginning of the work

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12 An Account of of old Karmas. Now the principle of Sanvar which means The Sanvar the prevention of Asravas described principle before. This Sanvur is the stopping of the entrance of the Karman into the soul just like stopping the holes in a boat to prevent water from coming in. This can be done, by observing the three Guptis, the five Samitis the ten Dharmas, the twelve Andprekshas, the twenty-two ParishahaJayas, the five Charitras and the twelve Tapas. The three Guptis The Goptis are ( 1 ) fixing the mind ( 2 ) keeping silent and ( 3 ) stopping the movements of the body. As they cannot be observed at all times, the five Samitis are prescribed for observance. (1) The Irya Samiti is such behavior as gives The Samitis trouble to no life while walking, sitting or sleeping. (2) The Bhasha Samiti consists in being careful to speak what is true, useful and endearing. (3) The Eshana Samiti is taking care not to eat what is forbidden, what might be burdensome and troublesome

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Jainism. to others and what might give rise to idleness inebriation and disease. To be careful not to give pain to any life in the taking up or keeping down of the Pinchhi etc [ of the ascetics ] is called the Adan Nokshepan Samiti. The last Ulrigs Samiti is the care to be taken to harm none in answering calls of nature. These five Samitis lead to Sanvar. The ten Dharmas causing the same are ( 1 ) The ten Forgiveness ( 2 ) Humility (3) FraudDharmas lessness ( 4 ) Truthfulness ( 5 ) Indior duties fference towards the wealth and poverty of others. ( 6 ) Subduing the mind and the senses ( 7 ) Tapas or prevention of the desires (8) Charity towards deserving objects [ 9 ] Being without any thing with oneself and [ 10 ] Celebacy. The Anuprekshas which also cause Sanvar, twelve in number, are as follows: [1] The Anitya Anupruksha is meditation over the transience of one's body, wife, children and wealth. [2] The Asharan is the meditation over the ability of the Dharma alone to

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1 An Account of The twelve make one free from worldly sufferings Anupreks- and the cycle of births and deaths. [3] has. The thought that this cycle of births * and deaths is not ended although one is from immeilorial times born in the heaven, the hells this human life, the life of beasts and so on, is called the Sanvar Anupreksha. [ 4 ] To think that one alone has to bear all the results of one's actions, is the Ekatva Aunpreksha. To think that the soul is apart from the body called one's own by illusion, is the Anyatva Anupreksha. [6] To always remember that the body, composed of the sevenfold seamen, is so dirty that souls become themselves dirty by its contact and that it can never become pure by any amount of bathing, is the Ashauchyanupreksha. [7] The thought of the Asravas being the cause of the Pains of life, is the Asravanupreksha. [ 8 ] The Sanvaranupreksha is thinking over the means of preventing Asravas. [9] The Nirjaranupreksha is thinking over the actions that will lead to freedom

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Jainism. 15 from bandage. [ 10 ] To think that the universe was created by none is the Lokanupreksha ( 11 ) The Bodhi Durlabhh is the thought that the true knowledge of the soul and its true good, is very difficult to obtain and that one has not attained it in long ages in which one was again and again born and dead. 12) To think that the religion of non-killing is prescribed by the Jineshvars who are full of truth forgiveness etc; that one is moving constantly in to the Sansar owing to one's ignorance of this and that its observance would easily lead to the Moksha as well as the position of the Indra and the Chakra varti, is the last Anupreksha called the Dharmanupreksha. All these cause Sanvar. Now the enduring of the twenty-two Paree The shahas is also a cause of Sanvar. The parshahas. Pareeshahas are:-(1) Hunger (2) Thirst (3) Cold (4) Heat (5) The biting insects (6) Nakedness ( 7 ) Indifference ( 8 ) Woman (9) Action (10) Sitting (11) Bedd

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16 An Account of ing ( 12 ) Crying ( 13 ) Killing [ 14 ] Begging [ 15 ] Loss [ 16 ] Disease [ 17 ] Touch of grass [ 18 ] Dirt [ 19 ] Modes of hospitality ( 20 ) Knowledge ( 21 ) Ignorance ( 22 ) Want of faith These parishahas cause Sanvar if they are suffered as occasions arise. The fivefold conduct is also a cause of Sanvar. Its first element is Samayika which means the The five performance of the six necessary elements duties to be hereafter enumerated of consuet e. g. the application of the mind to religious meditation or its concentration by occupuing a sitting or standing posture for a fixed period in the morning, at midday, in the evening and at midnight. The second is Chhedopasthapan which consists of taking some penance or reentering the ascetic life, on account of some fault of the man. Third is Parihar Vishudhi which means the avoidance of any injury while moving about. Sukshm Samparaya is the endeavour to root out the residue of passions after its tumult has subsided

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Jainism. 17 The fifth consists in observing the rules of highest character. " are enumera The twelve kinds of Tapas or "the checks to The Tapas the career of desires, ted in the last foot-note. We have thus seen what are the factors of the principle of Sanvar. Now comes Nirjara which is defined as the The partial destruction of the Karmas. principle of One kind of it is the destruction of Nirgara the Karmas by their being suffered out and another kind is its bringing to maturity by some means before its ordinary period. Partial destruction here means that some of the Karmas are yet to run their course. Then comes Moksha which is defined as Moksha "freedom from every Karman." In this state, material body disappears and only the soul consisting of infinite wisdom and insight remains. We have thus treated of the Seven Principles. Now I take up the third part of my lecture. Every Jain work asserts Shree Sudharmaswami Gyanbhandar-Umara, Surat that true www.umaragyanbhandar.com

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18 'An Account of The three insight, true knowledge and Jewels right conduct are the path of Deliverence. These are the Three Jewels. True insight is faith in the seven principles explained before. It is also difined as faith in Trve the God who is faultless, omniscient Insight and author of the Scriptures; ir those scriptures that are dictated by such Gods that are consistent with everything, that expound the principles and that refute the false doctrines; and in those Teachers who have abandoned sensual enjoyments, any new work or unnecessary equipment of worldly existence and who are absorbed in the acquisition of wisdom, concentration and penance. True True knowledge is such as depicts things as Knowledge they are, and as is based on faith without doubt or perversity. Right conduct is a man's observing in aetion what he knows Right and believes through True Faith and conduct Knowledge. This conduct is either complete or incomplete according as a man is

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Jainiom. an ascetic or a layman. I shall take up the latter first. A man is not a Shravaka ( a Jain A Shravaka laynan ) if he only knows and belidefined eves rightly and does not yet begin living by that belief or knowledge, which alone entitles him to that position. A Shradaka is also called a Desk Vriti i. e. one who observes the vows [ rules of conduct ] only partially. He has eleven stages through which he is to rise up. The first is the Darshan Stage. Here a man The Dars must have his faith free from the five shan Stage and twenty faults and must be free from the seven vices, namely, ( 1 ) Gambling ( 2 ) Flesh-eating ( 3 ) Drinking ( 4 ) Debauchery ( 5 ) Hunting ( 6 ) Theft and ( 7 ) Defiling other aren's wives. The second is the Vrita Stage. Here the The Vrita five Anu, the three Gun and the four Stage Shiksha Vritas or vows have to be observed, without any defects. The first Anu Vrita consists of abandoning in intention kill.

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An Account of ing generally. A man observing it should not intentionally kill or make any one else kill any life higher than the One-Sense life. It entails avoidance of five faults connected with it, which are [1] not cutting a limb of an animal [2] binding it up (3) beating it with sticks etc (4) working it beyond its capacity and [5] under feeding it. The second Anu vrita The Satya is Truthfullness in a general sense. nu-Vrita. With it are connected five faults to be avoided by one who keeps it. They are, (1) to speak ill of others (2) to divulge any one's secret [3] to censure cthers [ 4 ] to fabricate false writings and [ 5 ] to docter accounts. The third Anu Vrita is general abstinence from The Ach- stealing. To take without its owner's aurye Anu- permission what is kept, lying, forvrita. gotten or not one's own, is general stealing. The five faults of the Vow are (1) to make some one else steal (2) to buy stolen property (3) to disobey law (4) to make false measures &(5) to adulterate commodities for Shree Sudharmaswami Gyanbhandar-Umara, Surat 20 www.umaragyanbhandar.com

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Jainism. sale. The fourth is the Alardening cf ecxral The Brahma relation with any but one's own wife. Cherya In observing it, too, five faults have to be guarded against, namely, [1 ] to bring about others' marriages [ 2 ] to relish naked sexuality [ 3 ] to inc'u'ge indecent taik [ 4 ] to be too fond of sensuality and [ 5 ] to frequent the houses of prostitutes. The fifth is the cricumscription of worldly equipments. It means that a man should make up his mind as to what are his needs and then limit his ambition there and that he should live within his means. The five faults to be avoided here are ( 1 ) to undertake unnecessary enterprise (2) to lay by too nuch ( 3 ) to admire with satisfaction other men's wealth [ 4 ] to be covetous and [ 5 ] to bear too much burden. These five vows el served withcut faults and the abandon ment of intoxicants, animal-food and honey, make up the eight primary qualities of a layman. They are essential to make him a Shra vak. The faults connected with cach of the

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An Account of vows do not constitute, if not observed, nonobservance of the Vows themselves, but only they sully the complete purity of a man's chara cter. The three Gun Vritas that follow are [1] The Gun Dig ( 2 ) Anarth Dand and ( 2 ) Vritas Bhogopabhoga. The first is a vow not to go beyond a certain distance in any of the ten directions. Its "faults" are:-[1] going higher ( 2 ) lower or ( 3 ) more obliquely than is vowed ( 4 ) increasing the limits once settled upon and ( 5 ) forgetting the limits. The second is taking care not commit causeless sins even within the limits e. g. not doing such things as .preaching wrong conduct without one's own concern, giving others tools of life-killing, brooding over evil things, hearing or reading vicious-songs or stories, and making idle tricks. Its "faults" are (1) speaking indecently, ( 2 ) drawing indecent pictures ( 37 talking excessively ( 4 ) increasing the furni. ture of enjoyment and ( 5 ) undertaking work

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Jainism. without realising its extent. The avoidance of: these " faults" makes the Vow of Anarth Dand complete. The third Vow consists of measuring the objects of Bhog ( enjoyment once only ) like food, water etc and of Upbhog [.enjoyment over again of one and the same thing ] such as clothes, ornaments, houses etc. and also it consists in not eating roots of trees, onions, butter, flowers of Nim trees, the ketaki flowers and such things as do not sirt one's health. The faults of this Vow are [1 ] liking the objects of enjoyment ( 2 ) entertaining the memory of past pleasures ( 3 ) coveting the objects of pleasure ( 4 ) thirsting for the objects of enjoyment and ( 5 ) imagining enjoyment where there is none. These three are called Gun Virtas as they raise the Anu (small ) vritas to Maha ( great ) vritas, ( as regards the limits excluded etc.) The four Shiksha Vows are Deshavakashika ( 2 ) Samayika ( 3 ) Proshadhopavas and ( 4 ) Dana. The first aims at converting the

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21 An Account of Anu Vows into Mahavritas by always tending to narrow the limits of the former Vows. Its observance entails avoidance of five The Shik- faults which are ( 1 ) sending men sha Vritas. beyond the limits ( 2 ) sending verbal messages beyond the limits ( 3 ) ordering things from beyond the limits ( 4 ) making signs by physical movements and ( 5 ) by movements of outward objects. The second is Samayika. It consists in a man's Samayika fixing a certain time every morning noon and evening and spending that time in devotion, reading the scriptures and concentration sitting or standing in some lonely place. At this a man should confess and repent all the evil done, spoken or thought of. This is ca'led Pratikraman, which is a part of Samayika. A resolution not to commit the same mistake over again, is called Pratyakhyan, which also is included in Samayika. It is a great penance and it purifies the mind. To these there praising the greatness of the God, making

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Jainion. three salutations to each of the four directions and giving up desires over the body are added to make up the Six Necessities. The five faults to be avoided here are [ 1 ] non-fixing of the body [ 2 ] the mind and [ 3 ] the tongue to one purpose, [ 4 ) non-reverence towards the Samayika and [ 5 ] forgetting the lessons or the rites of the Samayika. The avoidance of these makes the Samayika faultless. The third Shiksha Vrita is Proshadhopavas. A man observing it has to keep a complete or partial fast on the prescribed i. e. every eighth day of the Hindu fortnight. All the day is to Proshadho- be spent in a lonely place in reading pavas. scriptures or meditating over asceticism. The best form of this Vow is in observing it for the whole day prescribed, in addition to the preceding and following twelve hours. To be faultless, its observance must avoid (1) spreading the bed ( 2 ) observing the calls of nature ( 3 ) taking up necessary tools, without examination and cleaning of the ground, ( 4 )

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An Account of non-reverence for the rite and [ 5 ] forgetting it. The last Vow is Dan or Varyyavrityci, also Dan or called Atithi Sanvibhag. It consists charity of giving food, medicine, safety and knowledge to needy men. If the Dan leads to or encourages laziness, grossness, mad. ness, disease or sin, it is no Dan at all. So one must be very careful in giving in charity. The five faults to be avoided here are ( 1 ) gi. ving food kept in an objectionable pot (2 ) concealed in it ( 3 ) giving it through others ( 4 ) giving it out of envy and ( 5 ) not giving it in time. A man who observes these twelve Vows without faults and the three Shalyas, is a man in the second stage. "The three Shalyas are ( 1 ) Maya ( illusion ) The Shalyas ( 2 ) Mithyatva ( falsehood ) and (3) or darts Nidan ( covetous-ness, ). The first is the pang of fraud, the second is the pang of false faith and the third is the pang of coveting certain things. A layman who observes

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Jainism. the tous must be unaffected by these darts. Such a man has to observe the last SalleSallekhena khana at the time of dying. He or pearciul should give up all love for his wife, derth children and friends and hatred towards his enemies. Pardon should be sought from all and extended to all. The idea of houses etc being one's own should be thrown aside The dues should be paid up. The remaining estate should be given to children, wife, servants and in charities. The actions of the closing life should be reviewed. Evils should be repented. There should be no pain, no fear, no anxiety; but attention should be fixed on scriptures being read at the time. Food should be diminished gradually until it should be substituted for Kanji and further for water merely. Lastly strict fasting should be kept. The five salutations namely to the Arhats, the Sidhas, the Acharyas, the Upadhyayas and the Sages should be recited till the soul calmly leaves the body. This Vow is to be

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An Account of observed only when a man feels certain that death is near at hand. The faults to be avoided in the complete observance of this Vow are (1) a desire for prolonging the days of life, ( 2 ) or for hastening death, ( 3 ) fearing death and its pain( 4 ) remembering friends & relations and ( 5 ) wishing for certain fruits of the [ meritorious] acts done. A man who dies a Sallekhana death, surely reaches the heavens or attains the Moksha. Then comes the third, the Samayika stage. It consists in the faultless keeping of the Samar yika Vow. The fourth stage is named after The Same and consists in the regular obser. yika Stage vance of the Proshadhopavas Vov. The fifth, called the Sachitt-tyaga stage, is the one in which a man does not eat fruits, vegetables, roots, branches, seeds and flowers that are not dried or ripe or boiled. The sixth consists in abandoning the habit of eating, drinking, licking and chewing beetlenuts and pan from sunset to sunrise. The seventh stage ro

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Janisa quires complete celebacy and conquest of the sexual desire. The eighth is that stage of life in which engagements like commerce, agriculture, service etc are completly abdndoned. The next The ninth stage is reached when a Stages man gives up the ten external appensummarised dages such as wealth, corn, cattle etc and keeps the mind unruffled. The tenth stage requires a man to be free from interfering with and consenting to occupations, marriages etc. The final stage of a layman is that in which he leaves home alto gether, goes to some ascetic from whom he takes vows, lives by mendicacy, donns a very small piece of cloth only and practices Tapas all the time. A man rising to a higher stage must rise by each successive stage along the march and must keep all the practices of each stage below. Tapas is twelvefold; [1] Fasting ( 2 ) Eating Tapas less than a full meal ( 3 ) fixing dinners ( 4 ) omitting some Ras ( ghee etc ) from

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An Account of the dinner [ 5.] sitting and sleeping in a lonely place [ 6 ] putting the body to exercise. This is extenal Tapas. The internal Tap is [ 1 ] Doing penance [2.] keeping restraint [ 3 ] serving the Teachers [ 4 ] Reading the Shastra daily [5 ] indifference towards one's own body and [6] concentration of mind. The fifty three rites prescribed for a layman The fifts are the eight primary qualities, the three rites twelve Vows, the twelve Tapas, one Samyabhava or equanimity, the eleven Stages, the four Danas, the habit of drinking water passed through cloth, giving up night-meals and the three jewels. They are all detailed before. The six daily duties of a man are (1) worship, ( 2 ) business for livelyhood by means of (a) the sword, ( 6 ) the pen.(c) the plough, (d) the scale (e ) the tools of arts like carpentry, mechanics, drawing and (s) the rod of the herdsman. No one should be idle and bur densone to others. One who handles the sword

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Jainism, 31 has to perform six duties, viz:- .self-prote: ction, maintaining purity of heart, up-holding the royai family and treating his subjects and his sons alike and subduing his foes. [ 3 ];Charity. [ 4 ] Reading and thinking. [5] Self restraint; and ( 6 ) Penalice.. The fifty- I shall now briefly enumerate the three cere- fifty three ceremonies through which monies of the niity three ceremonies through hine Mahmurah, a man living in family life is to pass. (1) Conception-cerenony. When a woman attains puberty, she and her husband should on the sixth day there after go to the temple, perform worship and at night should go toge. ther only for the sake of progeny. Cohabitation. without Ritu i. e. the time just following the monthly course, is prohibited. ( 2 ) Propitiation. In the third month after conception, worship, music etc should be performed to keep the pregnant woman delightful (3) 9:4.904-7?ritiation. The above cere

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32 An Account of monies should be performed in the fifth month, after conception. (4) Dhriti Kriya, means that worship should be performed, in the seventh month, for the sake of the child to be born. ( 5 ) Moda Kriya consists in the writing of the primary letters 37154 on the body of the pregnant woman in the ninth month etc. ( 6 ) Birth- ceremony. It consists in wor_ ship etc at the birth of a child. (7) Naming. It is to be done on the twe lvth day after birth with worship of the Gods, the Preceptors and the facily priests. (8) Bringing out the child from the delivery room in the second, third or the fourth month. ( 9 ) Laying up the child on a bed. ( 10 ) Feeding the child with boiled rice in the eighth month or so. (11) First Anniversay, to be performed with feasts etc. ( 12 ) Keshavaya i. e. the ceremony of keep ing hairs after shaving for the first time.

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Jainismo 33. 13 Lipi Sankhyan means that the child in its fifth year should be taught to write Om at the hands of the priest. 14 Thread-ceremony. This consists in giving the boy, now eight years old, the five Anu Vritas. 15 Student-hood, wherein the boy should keep the vows, study religion and other subjects. 16 Completion of the Vows, means that the boy should, after completing studies take up asceticism if he likes or should be a householder i. e. should take on the habiliments of a layman instead of a celebate, should abaudon intoxicants, flesh, honey, the five Udum. bars and the five sins beginning with killing, and should adopt one of the six ways of lively-hood. 17 Marriage. When the man wishes to marry he should select with his parents' con sent a good girl from a proper family and marry her in the presence of Fire. For a week

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An Account of after marriage, they should keep on celebacy whereon they should go together on some pilgrimage. After returning, the marriage-thread on the wrist should be untied. Cohabitation is allowed once in a month just at the time of Ritu. Weaker persons should keep longer intervals. (18) Varnlabh requires that the married persons, after taking some property from their parents, should make a seperate house-hold. ( 19 ) Kulcharya i. e. the six daily duties of an householder should be performed. ( 20 ) Excellence in Layman's duties should be attained through wisdom, character etc, with a view to become lay.preceptor. ( 21 ) Quietude to be got by assigning family-affairs to the care of the sons. ( 22 ) Desertion of the house should come when a man is sure that the family would do without him. ( 23 ) The Pre-ascetic life, i. e. the life of the layman in the last stage, should be taken

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Jainism. up. (24) Jin Rupata consists in the throwing up of the clothes and taking on the life of an ascetic without any bandage. (25) Concentrated Study should now begin when there should be no talk on any thing but study. .35 (26) Teerthankar Bhavana consists in studying the sixteen Bhavanas, the first of which is Darshan Vishudhhi. -- (27) The duties of a leading ascetic - Ach arya should then be performed. (28) Preaching and correcting the wrong going men. ( 29 ) Becoming an Acharya. (30) Handing over the place to a pupil and taking to lonely meditation. (31) The attempt at total concentration. (32) Total concentration. (33) Attaining Indra's birth after death. (34) Accession to Indra's throne. (35) Giving of Vimans and Riddis to

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An Account of others. ( 36 ) Enjoyment of Indra-ship. (37) Abandoning the place. ( 38 ) To bm conceived to become a Teerth. ankar. ( 39 ) The shower of Jewels upon the new. born. ( 40 ) To be born and worshipped by Indra on the Meru mountain. ( 41 ) Worship of the to-be Teerthankar by the Indras. ( 42 ) Heir-apparentship. ( 43 ) Empire. ( 44 ) Acquisition of the Chakra i. e. the nine stores and the fourteen jewels. ( 45 ) Starting for universal conquest. ( 46 ) Celebration of the conquest. ( 47 ) Proper regulation of the subsidiary kings. ( 48 ) Giving over the empire to the son and becoming an ascetic. [ 49 ] To attain Absolute knowledge.

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Jainism [ 50 ] Raising up of the Samava Saran. -. [ 51 ] Preaching the truth by the Teerth'aakar. [ 52 ] Drawing the soul into itself. [53] Final Deliverence. This is the progress of the layman to Moksha. Now a few words about asceticism, which The Jain comes after the eleventh stage of monk. laymanship. An ascetic has to possEss twenty-eight Primary Qualities, namely, the five great Vows (the Anuvritas in a stricter form], the five Samitis, the six necessaries beginning with Samayika, abandonment of the objects of the five seness, throwing off clothes, drawing out the hair with one's own hands, one meal a day, standing up while taking his meal, eating the food taken only in the palms of the hands, non-bathing and non-rubbing of the teeth. The secondary qualities of an asce tic are eighty four lacks and they may be referred to in special works on the subject. But their absence does not make the ascetic defecti

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38 An Account of ve. But no defect in the twentyeight primary qualities is allowable in an ascetic. An ascetic should come for his meal to the town from his lonely abode; he should try five houses and should take his meal in the first of them where he may be willingly welcomed; if he is nowhere called in, he should return to his study and meditation and only try in the same way for his dinner the next day. He should eat whatever is given without asking any thing else. In summer, he should practise his penance on the top of a hill; in winter, by the side of a river, and in autumn, under a tree. We now come to the fourth part of our lecture the nature of merit and sin. The theory False belief, killing, falsehood, theft of Papa and debauchery, unlimited luxary, cove. Punya tousness, anger, pride, fraud, love, biting behind one's back, idleness, grossness, eating uneatables - all these are sins. Compassion, benevolence gentleness, charity, selfsacrifice, celebacy, appreciation, sympathy,

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Jainism. praise of gods, reverence for the teachers, studiousness, modesty, philanthropy, self-maintenance in a right-ful way, pilgrimage etc are: prescribed to be merits [ virtues ]. There is: no virtue in baths [ of sacred rivers, as Brahmins hold ]. The layiran should bathe for cleanness and health but there is no bearing of river-baths or seabaths on the virtues of a man. There is no religious significance of the eclipses or the equinoxes. There is no Shradh ( the anniversary of dead forefathers ] no Paksha, Illusory no giving of the Pinda to departed methods of souls, no worship of the cow, no Punya worship of the Tulsi shrub or the Vad tree, We shall take up the fifth part of the lecture viz- the nature of the binding of Karm. This topic has been mostly dealt with in the second part of the lecture. The soul is roving in worldiy existence owing to its connection with Karman from times without beginning. The connection breaks off only by the extirpation of the latter. Insight and know.

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40 An Account of ledge are the essences of the soul. Whatever is believeil and known by the soul, attracts the soul with love or hatred. The development of this love or hatred is the bandage of Kar. man. Here comes our next subject. Moksha, its nature anb its path. It has The uature been already explained to be freedom of Moksha of the soul from every Karman. In the progress of the soul from tha state of bandage to total freedom, there are successive changes in its state, called Gunasthanas, fourteen in number. The first is Mithyatva Gunasthan, where The Guna- the soul is completely immersed in all sthan the Karmas. The soul does not know its true good. When by some cause it happens to h3ve faith in the right path, it reaches the third or the fourth step of merit. On the fourth step, the faith is pure. On the third it is mixed with a certain amount of illusion and thus that step is called the step of mixed merit.

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Jainion. The soul sometimes falls back to the first step. On its way back, it passes the second step, called the Sasadan Step. Until the fifth step is ascended, faith alone is right, on reaching which the soul must also guide its conduct rightly. So a man who observes either one or all of the Voros belonging to the eleven stages of laymanship, is on this - the Sanyatasanyat - step of merit. Keeping the great Pows of the ascetics, a: man rises to the sixth Step. Here the sins due to physical grossness, are alone committed by the soul. These too disappear before the next - the Apramatta - Step is reached. The eighth Step, as its name indicates, gives the man experience of an unique nature. Here a man increases his concentration by the Yogas and the coils of Karman are fast unloosened. The ninth step - called the Anivrith karanmakes very small changes in the above.

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An Account of On the next step, the passions become very weak and so it is called the Sookshma - Sanranama. On the eleventh, the passions are passified. But from here a descent to the sixth step is possible. The first three classes of Karmas have to be totally destroyed in order to reach the twelvth step. The first two parts of pure contemplation are present here. Any explanation of the Jain Yoga would carry us beyond the scope of the lecture and so the point has to be rather dropped in obscurity here. This concentrated contemplation carries the soul up to the thirteenth Step, where eternal wisdom, illimitable insight, everlasting happiness and unbounded prowess bless the soul. When this absolute knowledge is acquired, Kuber and other heavenly beings raise the Samavasarana where the twleve conferences meet to hear eternal wisdom from the Kevalin. After prayers are offered, the Keralin goes ab

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Jainism out preaching truth until, when the days of deliverence approach, he takes to the third pa* rt of pure contemplation (Shukla Dhyan). Here the soul reaches every part of the universe and is yet within the body whose connection alone remains now. The last part of contemplation follows on, when the fourteenth step is ascended, the body disappears like burnt can phor. This is the Nirvan. The going of the Soul to the pure place, called the Shidha Shila, from whence it returns not, is the Moksha. Innumerable delivered souls exist and are to be there for ages that never were begun and which never close. The Sidhha soul has eight charecteristics ( 1 ) Rightfulness (2) Absolute knowledge ( 3) Illimitable insight ( 4 ) Boundless prowess ( 5 ) Minuteness ( 6 ) Power to reach every where (7) Power to be big and small and ( 8 ) Unaffectedness. This Moksha is obtained by means of the three jewels whose acquisition is gradual through the fourteen steps of merits, described before.

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An Account of We now take up Image-worship. The Image or the picture is intended to give us a view of the all-knowing beings in their concentrated posture -- the high-souled beings who attained Godhood by the slow path along the fourteen Image-wor- Gunasthanas, after throwing off the ship Justi- sensual life for the sake of asceticism. fied. Even now, photos and statues of great men are placed in private houses and public situations in order that they should remind us of their virtues. Images are worshipped with the same object, and the worship is not of the stone or metal of which the images are made but of the virtues they represent. They also teach us vividly what the posture of contemplation with concentration is. The images are either in sitting or erect postures and the postures are called Padmasan or Kayotsarga respectively. The erect image has its feet close to each other, the hand left straight down and the balf-closed eyes pointed to the end of the nose. In the sitting attitude, the eyes are in

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Jainism, 46 the same position but the feet are twined into each other and the up-turned palms of the The posture hands are placed tog@ther in the centof a Jain re of the folded feet. Neither cloth image. nor ormament has any place on the images. No female image is to be in their vicinity. It is in fact an embodiment of a perfectly dispassionate mind in complete selfconcentration. The best attitude of Yoga as given in the Illustrated Bhagavadgita ch. Vi transcribed be from a Bra- low is found in these images. Says a work the Gita:- "With body, head and neck erect and immoveable; with eyes directed straight to the end of the nose and without trembling; with the mind kept at complete rest and fearless; keeping celebacy; subduing the heart; devoted to me ( the God); a man should rewain, with faith on me, in the state of concentration. He who thus concentrates the attention and pacifies the mind in contemplation, becomes united with me and obtains final hmir

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An Account of peace." A similar description is niet with in V, 26, 27, and 28 of the same. ( non-Jain ) work. I 5 samaM kAyazirogrIvaM dhArayannacalaM sthiraH // saMmprekSya nAsikAgraM svaM dizazcAnavalokayan 13 prazAntAtmA vigatabhIbrahmacArivrate sthitaH / manaH saMyamya maccitto yukta AsIta matparaH 14 yujannevaM sadAtmAnaM yogI niyatamAnasaH // zAMnti nirvANaparamAM matsaMsthAmadhigacchati 15 Bhagavadgita ch. VI 13, 14, 15. kAmakrodhavimuktAnAM yatInAM yatacetasAm / / abhito brahmAnirvANaM vartate viditAtmanAm 26 sparzAnkRtvA bahirbAhyAMzcakSuzcaivAntare voH / / prANApAnau samau kRtvA. nAsAbhyantaracAriNau 27 yatendriyamanobuddhirmunimokSaparAyaNaH // vigatecchAbhayakrodho yaH sadA mukta eva saH 28 Bhagavadgita ch. V.

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Jainism. The householder worships the images with Worship eight classes of things while the ascedescribed tics only offer salutations to them. The eightfold worship is ( 1 ) Bathing the image with water; ( 2 ) Sprinkling of Keshar and Chandan; before the image; ( 3 ) offering rice in front; ( 4 ) placing flowers before the image; ( 5 ) offering ( Boiled rice ) Naivedya ( sugercandy etc. ); ( 6 ) keeping up a light near the image; ( 7 ) burning incense; ( 8 ) offering fruits. Th-re are diff2rent hymns to be sung in offering each of these things. The eight together make the Arghya. The offerings are to be poured into thrue cavities in ground with the three fires in them -- the Ahavaniya, the Garhapatya and the Dakshin fircs. Wroships are classed into [ 1 ] the worship of Arahants, [2] the worship of Sidhas etc; all the worships consisting of praise of the virtues of the objects of worship. The offerings are called Nirmalya and they are not to be taken for use or eaten by any one. It is said to be a great

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An Account of sin to do so. So far for image-worship. I will now point out the Resemblance of Jainism with other religions. The chief doctrines of Jainism are [ 1 ] the independent existence of the soul, [ 2 ] the observance of the five Vows, [ 3 ] the abandoning af animal-food and intoxicants, [ 4 ] the theory of actions meeting with their requisite Jainism fruits necessarily and [ 5 ] the concecompared ption of Moksha. Jainism shares with other these views with many other religions. reiegions The Hindus, the Parsees, the Islamites, the Christians and the Budhas admit the immortality of the soul. The Mohametans and the Christians do not believe in rebirth; but still they hold that the soul survives death and reaps the fruits of its actions by the decree of God. So the immortality is still unchallenged. About the Vows of Jainism, the Hindu work known as the Divine Lay speak in very similar terms thus: " Religion is defined as Non-killing; killing is

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Jainism. irreligious. So, those who desire piety should be compassionate towords beings. Non-killing, Truth, Non-stealing, Celibacy-in these four, every duty has been included." * 49 About the non-eatables in Jainism, the Maha Bharat says:- " Pilgrimage, meditation and penance are in vain for those who use intoxicants, take their dinners at night and who eat roots of trees. "+ The Bhagavat says with regard to the same subject: Abandoning intoxicants, animal food and honey; giving up eating the five Udumbars ( fruits full of minute lives ); not eating at * ahiMsAlakSaNo dharmo dharmaH prANinAM vadhaH // tasmAddharmArthibhirle|ke kartavyA prANinAM dayA 1 ahiMsA satyamasteyaM tathA maithunavarjanam // caturSvatteSusUkteSu sarve dharmAH prakIrtitAH 2 + madyamAMsAzana rAtrau bhojanaM kandabhakSaNam // ye kurvanti vRthA teSAM tIrthayAtrA japastapaH 1

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An Account of night; this is the characteristic of a Brahmin."SS So again says the Shiva Dharma: 50 "In liquars, flesh, honey and butter removed (from curds) innumerable small lives take birth and die away. These are Hindu authorities to which may be added the Parsee, the Mussalman and the Christian as regards non-killing, eating flesh and drinking wines. "" Ferdosi, the author of the Persiom sacred work, the Shahanama, says:-- "The soninlaw of the prophet Mohamed, Alli prohibited flesh-eating. Akabar [the emperor] desisted from flesh-eating every Friday, Sunday, eclipseday and the whole of the Faruardin month. Mohamad himself has strictly ordered non-killing in front of the Kayaba at Mecca. Even a Mohamadan passing through the Salekashareayat to the Tareekat 9 madyamAMsamadhutyAgI tyaktodumbarapaJcakaH // nizAhAraparityakta etadbrAhmaNalakSaNam 1

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Jainism. 51 does not eat flesh. Drinking and debauchery are strictly prohibited to the Islamites. The Koran commands truthfulness and non-stealing. Of the Ten Commandments, those that refer to non-killing, stealing, purity of charaeter, drinking etc. are quite in consonance with Jainism. The Bible prescribes vegetarianism: " Behold, I have given you every herb bearing seed, which is upon the face of all the earth and every tree which is the fruit of a tree yielding seed; to you it shall be for meat." [ Genesis chapt I, 29.] "While the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. " ( See verse 33 and also verses 19 and 20 ) General Booth of the Salvation Army, himself a vegetarian, preaches that creed to all his followers. Vegetarian societies are founded

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52 An Account of everywhere in Europe and they justify vegetarianism on hygienic, economical, ethical and religious grounds. So it will be seen that on vegetarian and temperence grounds, many other religions agree with Jain doctrines. It was an error of Shankaracharya to stigmatise Jainism as being atheistic. In writing his commentary on the Sutra nakasminnasaMbhavAt Shankar has tried to refute the Syadvad of Join Logic. This attempt displays the ignorance of Shankar about the doctrine criticised and his prejudice against Jainism. Anekant means the existence of many qualities in one and the same object. The same man is spoken of as father, uncle, father-in-law, son-in-law and so on, in his different relations. To his son, he is father; to his nephew, he is uncle. So again, a man is both wise and ignorant- the first with reference to an ignorant man, the second with reference to a wise man. Every thing is existent in some respects from the point of view of the Swachatustaya and

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Jainism 53 non-existent in some respects from the point of view of the Parachyatustaya. * There is nothing existent or non-existent in all respects. Even Shankaracharya him-self avails him-self of the saine mode of reconciling opposite views by calling the one true ordinarily' or Vyavahartah and its opposite as also true Paramarthatah i. e. from the stand-point of the highest considerations. For instance, the inconsistency of the Gita in the following. The Gita says in one place that the universe is not created by any one. + This view is contradicted by the * The Swachatustaya are Swaroop, Suadravya, Swakshetra and Suakal. These mean respectively, one's own nature, material, place and time, Parchatustaya similarly are the nature, material, place and time of others. See further note on Anekant Logic. Editor. na kartRtvaM na karmANi lokasya sRjati prabhuH // na karmaphalasaMyogaM svabhAvastu pravartate 1 nAdatte kamyacitpApaM na kasya sukRtaM vibhuH // ajJAnenAvRtaM jJAnaM tena muhyanti jantavaH 2

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An Account of same work when it says that God pervades every being and puts in illusion by means of his Maya. $ To say that God does nothing and also that he does every-thing is obviously contradictory. This is reconciled by saying that the two are true from two different points of view. 54 Even now we look at everything from ethical, hygienic and other points of view. This subject is very clearly explained by Dr. Bhandarkar, M.. A. Ph. D. LL. D etc. in his report regarding the Deccan College Manuscripts. He says: "There are two ways of looking at things, one called Dravyaarthikanyaya and the other Paryayarthikanyaya. The production of a jar is the production of some thing not previously existing, if we take the latter point of view, i. e., as a Paryaya or modification; while it is not S IzvaraH sarvabhUtAnAM hRdeze'rjuna tiSThati // Amayan sarvabhUtAni yaMtrArUDhAni mAyayA 1 Shree Sudharmaswami Gyanbhandar-Umara, Surat * www.umaragyanbhandar.com

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Jainism. 55 the production of something not proviously existing, when we look at it from the former point fo view, i. e., as a Dravya or substance. So when a soul becomes, through his merits or demerits, a god, a man, or a denizen of hell, from the first point view, the being is the same, but from the second he is not the second, i. e., different in each case. So that, you can affirm or deny something of a thing at one and the same time. This leads to the celebrated Saptabhanginyaya or the seven modes of assertion. You can affirm existence of a thing from one point of view (Syad asti ), deny it from another (Syan nasti ); and affirm both existence and nonexistence with refereuce to it at differe nt times (Syad asti nasti ). If you should think of affirming both existence and nonexistence at the same time from the same point of view, you must say that thing cannot be so spoken of (Syad avaktavya ); similarly under certain circumstances the affirmation of existence is not possible (Syad asti avaktavya ); of

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56 An Account of non-existence i Syad nasti avaktavya ) and also of both ( Syad asti nasti avaktavya ). What is meant by these seven modes is that a thing should not be considered as existing everywhere, at all times, in all ways, and in the form of every thing. It may exist in one place and not in another, at one time and not at another, &c. It is not meant by these modes that there is no certainty or that we have to deal with probabilities only, as some scholars liave thought. All that is implied is that every assertion which is true is tru@ only under certain conditions of space, time &c. This is the substance of the section which treats of Dravyasamanya or Dravya generally." Had Jainism been atheistic, the Vedas would not have referred to it in respectful terms. Says the Rig Veda:OM trailokyapratiSThitAnAM caturvizatitIrthakarANAM // RSabhAdivarddhamAnAntAnAM siddhAnAM zaraNaM prapadye 1 " I bow down to the twentyfour

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Jainim. Vodas Sidhas, from Rishabh to Vardhaman on Jainism celebrated in all the three worlds. "t Similarly, ( Says the Yajaman ) " We propitiate the naked Gods who are holy, and who purify others. " $ So again, vide Yajur Veda, XXV, 19. + This passage seems to be spurious from its language as well as from its reference to Vardhaman. Ed. OM pavitraM namamupavi (I) prasAmahe yeSAM namA (namaye) jAtiryeSAM vIrA // ___ "u~ namo'hanto RSabho" u~ RSabhaM pavitraM puruhUtamadhvaraM yajJeSu nanaM paramaM mAhasaM stutaM vAraM zatrujayaM taM pazuriMdramAhuriti svAhA / uttrAtAramindraM RSabhaM vapanti amRtAramindraM have sugataM supArzvamindraM have zakramajitaM tadvarddhamAnapuruhUtamindramAhuriti svAhA / u~ svasti na indro vRddhazravAH svastinaH pUSA vizvavedAH svati nastAkSyo ariSTanemiH svasti (contd.)

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58 An Account of The same Veln refers to Nenn?, one of the Jain Teerthankars. * Thus it will be seen that many Jain prophets like Rishabh, Suparshra, Neni and Vardhaman are worshipped and praised in the VEDAS. Hence Jainisn cannot be called Nastikce ( in the sense of 'profane' or un vedic' ). It also appears to be prior to the Vedas. Nor-Jain Kalia says in BRAHADYOGAVASHI references shtha that he wished to get peace to Jainism u like Jin. 1 DAKSHIN-JURTA-SAHASRANAMA says: "Said shiva a Jain is one who loves Jainism, subdues anger and conquers disease.'" I (coned.) no brahaspatirdadhAtu dIrghAyustvAyabalAyurvA shubhjaataayu|| *u~ rakSa rakSa ariSTanemi svAhA / vAmadevazAntyartha mupavidhIyate so'smAkaM ariSTanemi svAhAH // 1 rAma uvAca- nAhaM rAmo na me vAMchA bhAveSu ca na me mnH|| zAMtimAsthatumicchAmi cAtmanyeva jino ythaa|| + ziva uvAca- jainamArgarato jaino jitakrodho jitAmayaH //

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Jainism. Bhartrikari speaks of the dispassionateness of the Jilas as being matchless- SS Such instances niay be multiplied many-fold; but it will take long time. These references further support our point. Panini's authority may be added to this. He defines Nastikas as those who deny the existence of post-mundane worlds. The Jains eko rAgiSu rAjate priyatamAdehArddhadhArI haro / nIrAgeSu jino vimuktalalanAsaGgo na yasmAtparaH // durvArasmarabANapannagaviSavyAsaktamugdho janaH / zeSaH kAmaviDambito hi viSayAnbhoktuM na moktuM kssmH|| The usual reading of this Shloka substitutes jana for jina in l. 2. But the reading here adopted is met with in a Jain work, some centuries old, the MOKSHMARGAPRAKASHA Besides, it gives a better meaning to the shloka. Editor. sUtra asti nAsti diSTaM matiH // paralokaH asti iti matiryasyAstIti AstikaH / paraloko nAsti iti matiryasyAstIti nAtikaH / daivamasti iti matiryasyAstIti daiSTikaH / /

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62 An Account of the legislative power while his Son is the executive. This resembles the Jain doctrine in many respects, in so far as it holds that the Teerthakars lio not have the 'executive' power in them. Aristotal, the celebrated Greek philosopher Aristotal who lived in 384 B. C. refers to on creation God in these terms:-- " Not taking cognizance of, and not regard ing the affairs of the world, which owed not its existence to him, to which his presence and influence do not extend."_ We shall now tike up the last part of our discourse - the individual and national welfare arising from Jainism. From the above account sonie may be led to think that Jainism aims at after-life happiness and that there is no provision in it for worldly and natural happiness. But the fact is that Jainisin is a source of happiness in this world and even from a national point of view. Worldly comfort consists in

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Jainistir. 63 materials like food, clothes, wealth etc. Now the Jains, a Lillion and a half in all, are spread over Lahore and Kashmere in the North, Mysore Material and Ramesliwer in the South and prosperity Bombay, Gujerat anil Karachi in the of the Jains west. But not one will be found to wander over public strects in search of food. Fanine, fire or floods may hare reduced some to destitution; but they are very few. Most of the Jains are merchants, money-lenders or landholders. A few are servants. But they are well-doing men as a class. Some are own; ers of lacks. A faw are owners of crores too. Thus the Jains are a materially prosperous class. We shall consider their ethical condi tion now. The proportion of jaol-going population is a good index to the moral condition of a community. The following table, drawn from the Jaol Adminstration Repot of the year 1891 for the Bombay presidency gives useful figures.

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64 An Account of Moral condition of th Religion. Population Tot in 1891. ners Hindus | 14657179. 97 Mohamedar:. 3501910. | 5794. Christians. 158765. 333. Parsees. 73945. 29. Jews. 9639. Jains 240436 | 604. 477 2549. 481. 6165. 20. 39. The last column shows that the Jains star highest in morality. The figures from a late Report i. e. for the year 1901 show an impre vement even over this. That is, out of 735 Jains, only one man was in prison in the year. The following table will show that an obge vance of the five Anul Vritas described be a without committing any " faults" pertainin to then, is practically tantamount to comp conformity with the principles of mr.

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nI thAya Elchile netaba