Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal
Catalog link: https://jainqq.org/explore/011049/1

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AU Publication No. 160 wanin? AN INTRODUCTION LERARY!*$ TO Basis JAINISM sobl By Dewan Bahadur A.B. Lathe, M.A. Published By Jain Mittra Mandal, Dharampura, Debi. Donated By M/S Mahabir Prasad & Sons, Chapri Bazar, Delhi.

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DI KO INTRODUCTION 5066 Os, The Jain Mittra Mandal is the chief Jain Literary Society of India. Established on 30th March 1915, has to its credit 160 publications in English, Hindi, Sanskrit, Urdu, etc. besides . its other multifarious activities. Thsee have been written by eminent Jain and other scholars of India and outside. The society has also to its credit the unique distinction of introducing in India for the first time in 1925 on a grand public scale the birthday celebrations of Bhagwan Mahavira. For the last 40 years, the Mandal has successfully propagated Mahavir Jayanti Celebrations in India and Foreign lands. In Delhi, these celebrations, held under the auspices of the Mandal, have been addressed by the Rashtrapati, Up Rashtrapati, Ambassdors of Foreign countries, Cabinet * Ministers of the Union, Governors and Chief Ministers of States, Speaker of the Lok Sabha, Speakers of Vidhan Sabhas, Heads of different religions and scholars of repute. On the occasion of the Golden Jubilee year of the organisation we take immense pleasure in bringing out the second edition of this treatise on Jainism as our 160th publication. The present book is an attempt to explain the basic principles of Jainism by an eminent scholar of world fame, Dewan Bahudur A.B. Lathe. In this treatise he has striven to explain in brief but with great clarity the doctrines of Jainism and has very successfully attempted to dispel certain prevalent wrong notions about Jainism from the minds of general public. We had been longing to publish this treatise for well over ten years but were handicapped in our task on account of the non-availability of the manuscript. Lala Panna Lal Jain, a veteran in such undertakings, obliged us by securing a copy of this book from the Veer Sewa Mandir

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Library. We offer our thanks to both Lalsiehga Lala and Veer Sewa Mandir Library for their assistete ETC Bharat Gaurava 108 Acharya Shri Desh Bhushan Ji Maharaj with his Sangh was in Delhi this year for his Chaturmashi. His presence in Delhi has been a constant source of inspiration in respect of all religious activities in general and literature publication in particular. On the 25th July, 1963, he gave to the Community a jewe in Muni Diksha of Chullak Shri Parsiakirli Ji. Both, Acharya Shree and Muni Shri Vidyanandi Ji so known after Muni Diksha--the teacher and the disciple-arc embodiment of Ahimsa and truth. Mudi Shri Vidyapandi Ji bas great admiration for this work and has been graciously kind to write a few words by way of cncouragemcnt to us regarding this work. The famous Jain philanthrophic business house of M/s. Mahabir Pershad and Sons, Delhi is well known for its religious inclinations. The founder-Late Lala Mahabir Pershad Jain was a Panch of Prachin Aggarwal Digambar Jain Panchayat, Delhi and was, for years the President of Jain Mitra Mandal. For the general good of the community, he has also cstablished Mahavir Jain Charitable Trust of the valuc of Rs. 51,000. On the occasion of the Birthday Anniversary of Acharya Shrec Desh Bhushan Ji Maharaj held in January in Delhi, L. Sham Lal Jain-the cldest son of the illustrious L. Mahabir Pershad Jimcave a generous offer to bear the cntirc cost of publication of this book. L. Sham Lal has a grcat rcligious bent of mind and is also a Panch of Prachin Aggarwal Digambar Jain Panchayal. On the auspicious occasion of Diksha of Muni Shri Vicyanand Ji, L Sham Lalji cstablished two frusts for Charitable and religious purposes. The Mandal is proud in having Shri Ajit Per:nad Jain the second son of Lalaji as its worthy President under sy

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(111) whose guiding spirit our activities are worked out. The third in succession-Shri Mahendra Pershad is at present Manager of Shri Digambar Jain Panchayati Mandir, Delhi. The other two sons Sarvashri Vijendra Persbad and Narendra Kumar and Lalaji's daughters, granddaughters and grandsons are equally popular and take keen interest in all religious matters. The Mandal expresses its gratefulness to this family for this generous donation. The publication of this book has been possible mainly because of the keen interest taken by L. Mahtab Singh Jain, B.A.LL.B. our General Secretary, L. Panna Lal Jain, Publisher, Daily Tej and Shri Munindra Kumar Jain, M.A.J.D., Editor, Iodian Council of Agricultural Research, New Delhi. Our thanks go to all these three. We also owe our gratitude to the sons of late Dewan Bahadur Lathe (the author) and the previous publishers of this treatise--by whose courtesy--we have ventured on this publication. Lastly we shall feel amply rewarded if this publication is utilised by all seekers of truth and others who have a longing to know about Jainism--the religion of the Universe--the principles of which alone can establish and maintain peace and end the present cold war. Adishwar Prasad Jain, (M.A.), Secretary, Jain Mittra Mandal, Dharampura, 24th April, 1964. Delhi. 2562nd birthday of Bhagwan Mahavira.

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do zabda zramaNa-jaina dharma ahiMsA ke sandeza aura sAdhanA ke lie prAcIna kAla se mAnavajAti kI sevA karatA pA rahA hai| tathApi kheda hai ki jana-dharma ke udAra siddhAMtoM, pavitra vicAroM, maulika mAnyatAoM aura anukaraNIya cAritra kA adyAvadhi paryApta aura Thosa pracAra nahIM kiyA jA sakA / yahI kAraNa hai ki skUla-kAleja tathA vizvavidyAlayoM meM nirdhArita pAThaya pustakoM meM jaina dharma ko lekara aneka prakAra kI bhrAnta dhAraNAoM kA pracAra kiyA jA rahA hai| prastuta pustaka 'Introduction to Jainism' kA nirmANa isI uddezya ko lekara kiyA gayA hai jisase janoM ko apane dharma kA paricaya mile tathA janetara bhI isa uttama dharma kI vizeSatAoM se anabhijJa na raheM / mUla pustaka 'marAThI' meM hai, jisakA aMgrejI bhASA meM anuvAda dezabhakta zrI prANNAsAhava laTTha jI ne kiyA hai| yaha anuvAda I. sa. 1905 meM prathama bAra prakAzita humA thA, jisakA yaha dvitIya saMskaraNa bhArata kI pramukha sAhityika saMsthA jaina mitra maNDala, dharmapurA dillI ke dvArA prakAzita kiyA jA rahA hai| maMDala kA yaha prayAsa vAstava meM upayogI hai / isa pustaka ke prakAzana ko atyanta prAvazyakatA thii| pustaka kA vaha prakaraNa jisameM 'syAdvAda' ko carcA kI gaI hai, pAThaka ke hRdaya meM yaha chApa chor3e binA nahIM rahegA ki yuddha evaM zastroM kA uttara hisA nahIM, ahiMsA hai / aura paramatasahiSNutA kI zikSA bhI isa pustaka se milegii| maMgrejI bhASA ke sAhitya ko samRddha karane vAle tathA 'ko praoNpha naoNleja' (Key of Knowledge) jaisI utkRSTha racanA ke lekhaka bairisTara campatarAya ana : kI zraddhA meM isI pustaka se abhivRddhi huI thii| yaha pustaka apane 'midAna' meM adhikAdhika saphalatA prApta kare yahI hamArI hArdika zubhAzaMsA hai| ~~-vidyAnanda muni vRSabha nirvANa mAgha vadya 14 dinAMka 13.1.64

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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 Nemchand 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 Seth 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. 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 proof-reading. It is the result of my mental disquietude due to the troubles of a person to whom all that I am, I owe. Kurundvad A, B, L. June 1st, 1905

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JAINISM The divisons of the subject IN response to the repeated invitations of the Local Union Club, I stand here to give you a short account of Jainism. I divide the subject into ninc parts, thus :-- (1) The meaning of Jainism. (2) Its principics. (3) The stages of initiation. (4) The nature of sin and virtue. (5) The nature of the bondage of Karma (action). (6) The nature and path of deliverance. (7) Image-worship. (8) The resemblance of other religions with Jainism; and, (9) The happiness of this world and the national welfarc arising from Jainism. I shall now briefly speak about cach of these points. Jainism is the religion prcached by the 'Jincshwars.' Thosc Morning of who have conqucrcd love, hatc, sensual desirc, "Jainism and such other passions, or, those who have vanquished the ciglit *Karmas, arc Jins and those who are the best of them are the Jincshwars. Frequently they are also called alati i. c. those who arc free from all passions, a i. c. thosc who are rovered by Indra and others, 7071 i. c. Omniscioni, OTACET i. c. those who have occupied the highest place and I *The cight Karma: are explained further. (P.1)

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JAINISM 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 The three sects Shwetambars and the Dhundias. There is no of Jains com- difference between these sections as regards their pared principles. They all believe in the Seven principles, the twenty-four Tirthankars, the principle of non-killing, and Right Belief, Right Knowledge and Right Conduct. The difference comes in only with reference to image-worsbip, the nature of ascetics, and some other minor points. The images worshipped by the DIGAMBARS are naked and they are not adorned with any ornaments or glass-made eyes. The ShweTAMBAR images differ in all these points, while the DHUNDIAS would accept no images whatever. At present, I am going to speak principally about the Digambars; yet there is very little in the following that is contrary to the doctrines of the other sections. There are Seven Principles of Jain religion, namely, [1] Jeeva The saven or Life [2] Ajeeva or matter [3] Asram or the Principles path of Karma [4] Bandha or the bondage of Karma [5] Sanvar or the prevention of Asrava, [6] Nirjara or the partial destruction of Karma and [7] Moksha or Total Deliverance. The essence of a thing is its principle (Tarra.) The principle of Moksha is the highest of these. It is defined as the "freedom of a Soul from every Karma." The happiness of even a Chakarvarti or Emperor, nay, even the glory of Indra in the heaven is The Importance perishable and consequently painful. Death of Moksha is the fate of all of these and the thought of that fate eclipses all the worldly pleasure. 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 pleasure of the senses are all transient and painful in result and hence they

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JAINISM fire called Shadows of Happiness. True happiness must hc frec from every possibility of pain cven in thc future. This can only be found in Moksha and hence its importancc. The way to the Moksha is the main object of cvery Jain work. To whom is the Deliverance possible? This question is answered by saying that only animate beings can attain that highest of status and we bave, therefore, to come to Jcera which is defined as the sentient or knowing or animate bcing. This scnticnce is its essence. It is The classification fication divided according to the divisions of knowledge explained to which it attains. Sentience is divided into Knowledge (Gyan) Faith (Darshan), ctc. But it is impossiblc for the Jceva to walk on upon thc path of Total Deliverance as long as it is associated with another principle, thc Ajeeva or matter. This Ajcera is in all respects the opposite of Jcera. The association of these two is never complctc, i. c. their scpcra. tion is always potential. Gold may bc mixed with any other metal but it can be seperated at any time. Hence cven when together, thic two arc possessed of their peculiar virtucs. Matter or Ajecia is divided in Pudgal, Dharam, Adharam, Akash and Kal. A Pulgal is either a matcrial or its bundlc. Dharma hclps the Jeera associated withi Pudgal to progress, just as water helps on the movements of a fish. Adharna cnriccs a man from the truc path just as the shadow of a tree docs to a man travelling in the hot sun. Akash is the space in which all things cxist. Kal is that through which things grow new and alicr. Asrara is the third principle. It is defined as "what formis the inlet for auspicious and ominous Karmas." Thiesc inlets arc opened in thic case of the soul when it feels love or latcred The Aurias for whatever it sees or know's through its 500ing or knowing power (Gran or Darsiian) just a water is iet into the boat through its holes. When the soul rects its love or

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JAINISM hatered rightly, the Asrava is an "Auspicious (Shubha) Asraya". and when wrongly, it is "Ominous (Ashubha) Asrava." The soul is either in an "auspicious" or "inauspicious" or "pure" state. The first is superior to the second; but it is not capable of carrying the soul to Moksha as it is tainted with passions, which being of an auspicious nature may at the most lead to the heavens in after life or the eminence of a Chakravarti (Emperor) in this life. The ominous Asrava inflicts the pain of hells, beastly That are ominous life and human poverty, diseases, seperation, ugliness, etc. The "Pure" temper is the one that tends to lasting welfare and leads to Moksha, It is devoid of any passions at all: The Karma is primarily divided into eight classes: [l] The Gyana-uarniya [2] The Darshana-varniya [3] The Mohaniya The eight Karmas [4] The Vedaniya [5] 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 propress of knowledge, to conceal wisdom, to be jealous of others' learning--all these produce the Asravas of the Gyana-varniya Karma. 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 Darshanavarniya Karmas. The violent nature of passions leads to the Asravas of the Charitra-mohaniya Karmas. To make new beginnings and to keep up too big an establishment produce the Asravas of birth in hell. Deceptive and seductive conduct I cads to Asrayas of birth in beastly class. Small beginnings and limited establishment endow a soul with human life. Selfcontrol with a view to get something, partial self-control, enjoy. ment without addiction and penance without right knowledge lead to birth in heaven. Simple faith of the right kind gives the Asravas of only Kalpvasi gods and not of the Bhavan, Vvantar and Jyotish gods. To guide the actions of mind, speech and

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JAINISM $ gives rise to the On the contrary, Asravas of auspi body on a wrong path and to be overtalkative, Asravas of the Karma of inauspicious name. guile-less native and moderate talk gives the cious name. The Asravas of the name of Teerthankar are the result of pure faith, complete modesty, faultless conduct, unremitting love of learning, indifference to worldly life, charity and penance to the best of one's ability, reverence for ascetics, assistance to the needy, reliance upon the teachings of Arhats, Acharyas and the well-read, unfailing observance of the sixfold daily duties like Samayik and Pratikraman, promotion of the cause of religion by self-sacrifice and spead of knowledge & sympathy with the pious. The Asravas of the low Gorra Karma are the result of censuring others, praising one-self, concealing the merits of others and pretending to have what one really has not. Conduct opposite to it leads to higher Gotra Karma. Obstruction to good cause brings on the Asravas 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 Karma. When the soul is attacked by the passions like anger and love, it takes on the Pudgal [material] particles fit for the bondage of the Karmas, just as a heated iron-ball takes up waterparticles in which it is immersed. This is the bondage of the Karmas. The bondage is fourfold: (1) Prakrati Bandh (2) Sthiti Bandh (3) nAubhag Bandh and (4) The fourfold bondage Pradesh Bandh. There are eight primary and hundred and forty-eight secondary Prakritis or qualities of the Karmas as a thing has the quaility of being sour, salty and so on. One obstructs knowledge, another obstructs intuition (insight), another confuses truth and falsehood, another leads

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JAINISM to wrong path, another causes the illusion of pleasure and pain and so on. The primary Prakritis correspond to each of the The Prakritis eight Karmas. That which obstructs knowledge is the Gyanavarniya Prakriti ; that which obstructs insight, is the Darshanavarniya Prakriti; that which produces the illusion of pleasure and pain is the Vedaniya Prakriti; that which makest he mind suspicious about the true good and creates the passions is the Mohaniya Prakriti; that which gives rebirth is the Ayu prakriti; 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 prakriti, here omitted for brevity, should be referred to in the VIIIth. Chap. of the commentary of the TATTVARTH SUTRA. The staying of these bandhas of the prakritis for a definite period, the Sthitt Bandh. The Anubhag Bandh is the undergoing of the results 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 bondage of Karma as being Sanchit Karyaman and Prarabdh. In the same way Jainism div into Satta, Bandha and Udaya. The first means the previous bondage which is yet to be exhausted: Bandh is the new acquisition of Karma and Udaya is the beginning of the work of old Karmas. Modes of the Karmas Now the principle of Sanvar which means the prevention of The Sanvar Asravas described before. This Sanvar is the principle stopping of the entrance of the Karma 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 Gupties; the five Samities the ten Dharmas, the twelve Anuprekshas, the

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JAINISM Twenty-two Parishaha Jayas, the five Charitras and the twelve Tapas. The three Gupties are (1) fixing the mind (2) kceping The Guptis silent and (3) stopping the novements of the body. As they cannot be observed at all times, the five Samitis arc prescribed for obscrvancc. (1) The Ippja Samili is such bchaviour The Samitis as gives troublc to no life whilc walking, sitting or alceping. (2) The Bhasha Samiti consists in being carcsul 10 speak what is true, uscful and cnd caring. (3)The Eshana Samiti is taking care not to cat what is forbidden, what might be burdensome and troublesonic to others and what might give risc to idleness inebriation and disease. To bc carcful noi 10 give pain to any life in the taking up or keeping down of the Pinchhi, etc. of the ascetics is called the Adan Nikshepan Samiti. The last Usargs Samiti is the care to be taken to harm nonc in answering calls of naturc. These fivc Sanitics Icad to Sansar. Thc ten Dharnias causing the same arc (1) Forgiveness (2) Humility: (3) Froudlessness (41 Truthfulness (5) The ten Dharmas or duties Indifference towards the wealth and poverty or others. (6) Subduing the mind and the senses (7) Tapas or prevention of the desires (8) Charity towards deserving objects 19] Being without any thing with oneself and (10) Celcbacy. The Anuprckshas which also cause Sanvar, twelve in number, are as follows : - o The Anita Anuproksia is medit:tion over tlic transienco of one's body, wile, children and wcalin. (2) The Asrara is thic meditation over the ability of the Dharma alone to make The twelve use one free from worldly suficrings and the cycle of Anupickshas births and deaths, 13) The thought that this cycle or birllis and deathis is not ended although one is from immcmorial times horn in the lichion, the hicils. this humin life, Ilic

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JAINISM life of beasts and so on, is called the Samvar Anupreksha. [4] To think that one alone has to bear all the results of one's: actions, is the Ekatva Anupreksha. To think that the soul is. apart from the body called one's own by illusion, is the Anyutva Anupreksha. [6] To always remember that the body, composed of the sevenfold segment, 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 Ashauch Anupreksha. [7] The thought. of the Asravas being the cause of the Pains of life, is the Asrav-anupreksha. ]8] The Sanvar-anupreksha is thinking over the means of preventing Asravas. [9] The Nirjar-anupreksha is. thinking over the actions that will lead to freedom from bond. age. [10] To think that the universe was created by none is. the Loka nupreksha (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 Chakravarti, is the last Anupreksha called the Dharm Anupreksha. All these cause Sanvar. Now the enduring of the twenty-two Parishahas is also a The Parisha. cause of Sanvar. The Parishahas are :--(1) has Hunger (2) Thirst (3) Cold (4) Heat (5) The insectbites (6) Nakedness (7) Indifference (8) Woman (9) Action (10) Sitting (11) Bedding (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

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JAINISM as occasions arise. The five fold conduct is also a cause of Sanvar. * Its first element is Samayika which means the perform. The five dhe ance of the six necessary duties to be licrcarier ments of enumerated, c. . the application of the mind to conduct religious meditation or its concentration by occupy. ing a sitting or standing posture for a fixed period in the morning, at midday, in the evening and at midnight. The second is Chhedopastlapan which consists of taking some penance or re-cntering 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. Sukslim Samparaya is the endcavour to root out the residue of passions after its tumult has subsided. The fifth consists in observing the rules of highest character. The twelve kinds of Tapas or "the checks to the career of The Tapas ac desires," are enumerated in the last fooi-noic, We have thus seen what are the factors of the principie of Samar. Now comes Nirjura which is defined as ilic partial destrucThe principle srinciple tion of the Karmas. Onc kind of it is the destruc on or of Nirjara tion of the Karmas by their being suffered out and another kind is ils bringing to maturity by some means locfore its ordinary period. Partial destruction here means that some of thic Karmas are yet to run ilicir course. Then comes loksha which is defined as "freedom from Nokslin cvery Karma." In this siate, matcrial body disappcars and only the soul consisting of infinite wisdom and insight remains. We have thus treated of the Serri: Principles. Now I take up the third part of my lecture.

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JAINISM Every Jain work asserts that true insight, true koowledge The three and right conduct are the path of Deliverance. Jewels These are the Three Jewels. True insight is faith is the seven principles explained before. It is also defined as True Insight faith in the God who is faultless, omniscient and author of the Scriptures ; in 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 uonecessary equipment of worldly existence and who are absorbed in the acquisition of wisdom, concentration and True know. penance. True knowledge is such as depicts things ledge as they are, and as is based on faith without doubt ar perversity. Right conduct is a man's observing in action Rien Conduct what he knows and believes through True Faith and Knowledge. This couduct is either complete or incomplete according as a man is an ascetic or a layman. I shall take up the latter first. A man is not a Shravaka (a Jain layman) if A Shravaka he only knows and believes rightly and does not defined yet begin living by that belief or knowledge, which alone entitles him to that position. A Shirayaka is also called a Desh Priti, 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 must have his The Darshan faith free from the five and twenty faults and must Stage be free from the seven vices, namely, (1) Gambling (2) Flesh-eating (3) Drinking (4) Debauchery (5) Hunting (6) Theft and (7) Defiling other men's wives. The second is the Vrita Stage. Here the five Anu, the three The Vita Gim and the four Shiksha Vritas or vows have to Stage be observed, without any defects. The first Anu Vrita consists of abandoning in intention killing generally. A LA

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JAINISM man observing it should not intentionally kill or make any one cisc kill any lise higher than the Onc-Sensc life. It cntails avoidance of five faults connected with it, which are [1] not cutting a limb of an animal (2] binding it up (3) bcating it with sticks, etc. (4) working it beyond its capacity and (5) under-feed. ing it. The second Anuvrita is Truthfulness in a general sense. The Satuan With it are connected five faults to be avoided by Vrita one who keeps it. They are, (1) to spcak ill of others (2) to divulge any one's secret (3) 10 censure others [4] to fabricate false writings and [5] to doctor accounts. The third Aruvrita is gencral abstinence from stealing. To take The Achours without its owner's permission what is kort, lying, Anuvrita forgotten or not one's own, is general stcaling. The fivc faults of the low are (1) to make somc onc cisc sical (2) to buy stolen properly (3) to disobcy law (4) 10 makc falsc mcasurcs & (5) to adultcratc commodities for sale. The fourth is thic Abandoning of sexual relation with any but onc's own wisc. The Rrahima. In observing it, too, fivc faults have to be guarded charyn against, namely,[1] to bring about other's marriages (2] to rclishi naked sexuality [3] to indulgc indecent calk [4] to be too fond of sensuality and (5] to frequent thc houses of prostitutes. The filth is the circumscription of worldly cquipments. It means that a man should make up his mind as to what arc his needs and then limit his ambition there and that lic sliould live within his means. The five faults to be avoided here arc (1) to underlake unnecessary enterprisc (2) to lay by too much (3) to admire with satisfaction other men's wcalth [4] to be covelous and (5] to hear 100 much burden. Thcsc live vows observed without faults and the abandonment of intoxicants, animal food and honcy, make up the cight primary qualitics of a lay man. They are essential to make him a Shra. vak. The faults connected with each or lle vous do not constitutc, if not observed, non-observance of llic Vous them.

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12 JAINISM selves, but only they sully the complete purity of a man's chara cter. The three Gun Vritas that follow are [1] Dig (2) Anarth Dand and (3) Bhogopabhoga. The first is a vow The Gun Vritas not to go beyond a certain distance in any of the ten directions. Its "faults" are-[1] going higher (2) lower (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 (3) talking excessively (4) increasing the furniture of enjoyment and (5) undertaking work 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 hurt 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 Deshavakashiksha (2) Samayika (3) Proshadhopavas and (4) Dana. The first aims at converting the Anu Vows into Mahavritas by always tending to narrow

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JAINISM 13 the limits of the former Vows. Its observance entails avoidance of five faults which are (1) sending men beyond the limits (2) The Shiksha 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. Vritas The second is Samayika. It consists in a man's fixing a :Samayika certain time in morning, noon and cvening and spending that time in devotion, reading the scriptures and concentration sitting or standing in some loncly placc. At this a man should confess and repent all the cvil donc, spoken or thought of. This is called Pratikarman, which is a part of Samayika. A resolution not to commit the same mistake over again, is called Pratyakhyan, which also is included in Samajika It is a great penance and it purifies tlic mind. To those praising the greatness of the God, making three salutations to cach of the four directions and giving up desires over the body are added to make up the "six ncccssitics." The fivc faults to be avoided here are [1] non-fixing of the body (2) ilc mind and (3) the tongue lo onc purpose, [4] non-reverence towards inc Samnyika and ( 5 ) forgetting the lessons or the rites of the Samapikn. The avoidance of these makes thic Sannsika faultless. The third Shiksha l'rita is Prosladkopavas. A man obserie ing it has to keep a compicic or partial fast on the prescribed i. c. cvery cighth day of Hindu fortnight. All ic day is to be Proslindhomasas spent in a lonely place in reading scriptures or mcditating over asccticism. The best form of the Vow is in obscrving it for the whole day prescribed, in addition to the proceeding and following twelve hours. To be faultless, its obscrvance must avoid ( 1 ) spreading the bed (2) observing the

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JAINISM calls of nature (3) taking up necessary tools without examination and cleaning of the ground, ( 4 ) non-reverence for the rite and [5] forgetting it. The last Vow is Dan or Vayyavritya, also called Athitht Dan or Charity Sanvibhag. It consists of giving food, medicine, safety and knowledge to needy men. If the Dan leads to or encourages laziness, grossness, madness, 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) giving 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) (2) Mithyatva (falseThe Shalyas or hood) and (3) Nidan (covetousness,). The first Darts 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 the Vows must be unaffected by these darts. Such a man has to observe in the last Sanllekhana at the time Sanllekhana na of dying. He should give up all love for his wife, or peaceful children and friends and hatred towards his endeath emies, 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, 20 anxiety ; but attention should be fixed on scriptures being read at the time. Food should be diminished gradually until

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JAINISM 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 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 Sanllekhana death, surely reaches the heavens or attains the Moksha. 15 Then comes the third, the Samayika stage. It consists in the faultless keeping of the Samayika Vow. The fourth stage is named after and consists in the regular observance of the Proshadhopavas Vow. The fifth, called the The Samayika Stage 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 requires 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 ninth stage is reached when a man gives up the ten external appendages such as wealth, corn, cattle, etc. and keeps the mind unruffled. The next Stages summarised 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 altogether, goes to some ascetic from whom he takes vows, lives by mendi

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16 JAINISM cacy, dons 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 Tapas is twelvefold :- [1] Fasting [2] Eating less than a full meal [3] fixing dinners [4] omitting some Ras [ghee, etc.] from the dinner [5] sitting and sleeping in a lonely place [6] putting the body to exercise. This is external Tapas. The internal Tap is [1] Doing penance [2] keeping restraint [3] serving the Teachers [4] Reading the Shastras daily [5] indifference towards one's own body and [6] concentration of mind. The fifty three rites prescribed for a layman are the eight primary qualities, the twelve Vows, the twelve Tapas. The fifty three rites 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 livelihood by means of (a) the sword, (b) the pen (c) the plough, (d) the scale (e) the tools of arts like carpentry, mechanics, drawing and (f) the rod of the herdsman. No one should be idle and burdensone to others. One who handles the sword has to perform six duties, viz:-self-protection, maintaining purity of heart, up-holding the royal family and treating his subjects and his sons alike and subduing his foes. [3] Charity. [4] Reading and thinking. [5] Self restraint; and [6] Penance. I shall now briefly enumerate the fifty three ceremonies through which a man living in family life is to pass. The fifty three ceremonies of the Mahapuran

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JAINISM 17. (1) Conception ceremony-When a woman attains puberty, the and her husband should on the sixth day thercasier go to the temple, perform worship and at night should go together only for the sake of pregnancy. Cohabitation without Ritu, i.c. 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 thic pregnant woman delightful. (3) Super-propitiation-The above ccrcmonies should be performed in the fifth month, after conccption. (4) Dhriti Kriya-mcans that worship should be performed, in the seventh month, for the sake of the child to be born. (5) Moda Kriyam-consists in the writing of the primary Iciicrs Af hy on ihc hody of the pregnant woman in the ninth month, ctc. (6) Birth ceremony-It consists in worship, etc, at the birth of a child. (7) Naming-t is to be done on the twelyth day after birth with worship of the Gods, the Preceptors and the family pricsts. the delivery room in the (8) Bringing out the child from second, third or ile fourth month. (9) Laying up the child on a bed. (10) Feeding the child with boiled rice in the ciphth month or so. (11) First universary to be performed with leasts, ctc. (12) Arsharya, i.c, the ceremony oil.coping hairs ficr shi71'. ing for the first time,

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18 JAINISM (13) Lipi Sankhyon--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, nox cight 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 ascetictism if he likes or should be a house-holder, i. e. should take on the habiliments of a layman instead of a celebate, should abandon intoxicants, filesh, honey, the five udumbars and the five sins beginning with kille ing, and should adopt one of the six ways of livelihood. (17) MarriageWhen the man wishes to marry he should select with his parents' consent a good girl from a proper family and marry her in the presence of fire. For a week 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 household. (19) Kulcharyammj. e. the six daily duties of a householder should be performed. (20) Excellence in Larman's duties should be attained through wisdom, character, etc., with a view to become lay-preceptor.

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JAINISM (21) Quictude to be got by assigning family-afairs to the carc 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. c. the life of the layman in the last stage, should be taken up. (24) Jin Rupata consists in the throwing up of the clothes and taking on the life of an ascctic without any bondage. (25) Concentrated Study should now begin when there should be no talk on any thing but study. (26) Teerihankar Bhavana consists in studying the sixteen Bharanas, the first of which is Darshan Visindhi, (27) Thc duties of a Icading ascctic-Acharya-should then bc performed. (28) Prcaching and correcting the wrong going men. (29) Becoming an Achary.. (30) Handing over the place to a pupil and taking to lonely mcditation. (31) Thc altcmpt at total concentration. (32) Total concentration. (33) Attaining Indra's birth after deathe (34) Accession 10 Indra's thronc. (35) Giving of Vimans and Riddics 10 others. (36) Enjoynicnt of Indra-sbir. (37) Abandoning the place. (38) To bc conccived to become a Tcerthankar, (39) The shower of Jcwcis upon the newborn.

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JAINISM (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. (50) Raising up of the Samara Saran.. (51) Preaching the truth by the Teerthankar. (52) Drawing the soul into itself. (53) Final Deliverance. This is the progress of the layman to Moksla. Now a few words about asceticism, which comes after the The Jain Monk eleventh stage of laymanship. Ascetic has to possess twenty-eight Primary Qualities, namely, the five great Voirs (the Anuvritas in a stricter form ), the five Samitis, the six necessaries beginning with Samayika, abandonment of the objects of the five senses, throwing off clothes, drawing out the heir 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 thc teeth. The secondary qualities of an ascetic are eighty four lacks and they may be referred to in special works on the subject. But their absence

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JAINISM docs not make the ascetic dcfective. But no defense cight 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 lakchis meat in the first of them where lic may be willingly welcomed; if he is nowhere called in, he should return to his study and mediatation and only try in tlic same way for liis incals the next day. He should cat whatever is given without asking any thing clse. In summer, he should practise his penance on the top of a hill; in winter, by the side of a river, and in autumin, under a Irce. We now come to the fourth part of our lecture the nature of meril and sin. Falsc bclics, killing, falschood, tiicft, debauchery, The theory of Pap unlimited luxury, covetousness, anger, pridc, and Panya fraud; lovc, biting behind one's back, idle.css, grossness, cating uncatables-all these are sims. Compassion, bencvolcncc, gentleness, charity, sclf-sacrifice, cclebacy, appreciation, sympathy, praise of gods, revcrcncc for the cachers, stud. iousness, modesty, philanthropy, scll-maintenance in a rightful way, pilgrimage. ctc. are prescribed to be micrits (virtucs]. There is 110 virtue in bathis for sacred rivers, ils Bralimins hold). The layman should bathic for cleanness and licului but llicre is no bearing of river-baths or scabaths on the virtues of a man. Tliero is no rcligious significance of the eclipscs or the cquinoxes. Tlicre is no Shrull (the anniversary of dead forefathers) no Pakalt, no Wusore niothods giving of the Pinda 1o departed souls, 110 Mos. of Punya ship of the cow, no worship of the Tulsi sliruis or thc Vad (TF) tree. We shall take up the fifili pirt nl llic lecture viz.--the nature of the binding or Korm.7. This topic has been mostly deali vill in the recinci :af thic lectic. The soul is roving in worldly crisiense our to

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JAINISM its connection with Karma from times without beginning. The connection breaks off only by the extirpation of the latter.. Insight and knowledge are the essences of the soul. Whatever is believed and known by the soul, attracts the soul with love or hatred. The development of this love or hatred is the bondage of Karma. Here comes our next subject. Moksha, its nature and its path. It has been already explaiThe nature of ned to be freedom of the soul from every KarMoksha ma. In the progress of the soul from the state of bondage to total freedom, there are successive changes in its state, called Gunasthanas, fourteen in number. The first is Mithyatva Gunasthan, where the soul is compleThe Gunasthans tely immersed in all the Karmas. The soul does not know its true good. When by some cause it happens to have 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. 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 Vol's belonging to the eleven stages of laymanship is on this--the Sanyatasanya:step of merit. Keeping the great Vow's of the ascetics, a man rises to the sixth step. Here the sins due to physical grossness, are alone committed by the soul.

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JAINISM 23 These 100 disappear before the next--the Appramatta step is reached. The cighth step, as its name indicatos, gives the man expericnce of unique nature. Here a man increases his concentration by the Yogas and the coils of Karmas arc fast unloosened. The ninth step-called the Anivrith karan-makcs very small changes in the above. On the next step. the passions become very weak and so it is called thc Sookslima-Samparava. On the eleventh, the passions are pacificd. But from here a descent to the sixth stcp is possible. The first three classes of Karmas have to be totally destroye ed in order to reach the iwelveli-step. The first two parts of purc contemplation are present hcrc. Any explanation of the Jain Yoga would carry us beyond the scope of thic lccture and so the point has to be rather dropped in obscurity here. This concentrated contemplation carrics the soul up to the thirteenth step, where cternal wisdom. illimitabic insight, everlasting happincss and unbounded prowess bless the soul. When this absolutc knowledge is acquired. Kuber and other heavenly beings raise thc Samarasarana where the twieve confercnccs mcct to hear ctcrnal wisdom from ilc Krrali. After prayers are offered, the Krroli goes about prcaching truth until, when the days of deliverance approach, he takes to the third part of pure contemplation (Slukla hran). Here the soul rcaches cvery part of the universe and is yet wiilin the body whose connection alone remains now. The last part of coniemplation follows on, when the fouriecoth step is ascended the body disarrears like burnt camphor. This is the Virrana,

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1 24 JAINISM The going of the Soul to the pure place, called the Shidha: Shila, from whence it returns not, is the Moksha. In numerabledelivered 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. 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 Gunasthanas, Image-wor- after throwing off the sensual life for the sake of ship Justified asceticism. 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 stoneor 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 closeto each other, the hand left straight down and the half-closed eyes pointed to the end of the nose. In the sitting attitude, the eyes are in the same position but the feet are twined into each other and the up-turned palms of the hands are placed together in the centre of the folded feet. Neither cloth The posture of a Jain Image nor ornament 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..

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25 JAINISM The best attitude of Yoga as given in the Bhagavadgita ch. Illustrated from a VI transcribed below is found in these images. _Brahmin Work Says the Gita:-"With body, head and neck crect and immoveable; with cyes 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 remain, with faith on me. in the state of concentration. He who thus concentrates the aliention and pacifics thic mind in contemplation, becomes united with me and obtains final peace." A similar description is met with in ch. V. 26. 27 and 28 of the same (non-Jain) work.' + samaM kAyazirogrIvaM dhArayannacalaM sthitaH / / saMmpreSya nAsikAgraM svaM dizazcAnavalokayan 13 prazAntAtmA vigatabhI hmacArikhate sthitaH / / manaH saMyamya maccitto yukta grAsIta matparaH 14 yujannevaM sadAtmAnaM yogI niyatamAnasaH / zAnti nirvANaparamAM matsaMsthAmadhigacchati 15 Bhagarailgitu ch. VI 13, 14, 15. [ kAmagoviyuktAnAM yatInAM yatacetamAm // abhito brahmAnirvANaM vartate viditAtmanAm 26 skankRitvA bahirvAhyAMcAcavAntare 5 voH / / prANApAnI samo kRtyA nAsAbhyantaravArilo 27 yatendriyamanobuddhimunimokSaparAyaNaH / / vigatedAbhaya godho ya: sadA muna para ma: 2% Bhagarangita rist.

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26 JAINISM The householder worships the images with eight classes of Worshin descrie things while the ascetics only offer salutations bed 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 (sugar-candy, etc.); (6) keeping up a light near the image; (7) burning incense; (8) offering fruits. There are different hymns to be sung in offering each of these things. The eight together make the Arghya. The offerings are to be poured into three cavities in ground with the three fires in them--the Ahavaniya, the Garhapatya and the Dakshin fires. 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 caten by any one. It is said to be a great 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 of animal-food and intoxicants, [4] the theory of actions meeting with their requisite fruits necessarily and [5] the conception of Moksha. Jainism compared ared Jainism shares these views with many other with other religions. The Hindus, the Parsee, the Islamireligions tes, the Christians and the Budhas admit the immortality of the soul. The Mohamedans 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:

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JAINISM 27 "Religion is defined as Non-killing; killing is irreligious. So, those who desire piety should be compassionate towards beings. Non-killing, Truth, Non-stealing, Celibacy-in these four, every duty has been included." * 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 cat roots of trees."+ The Bhagvat says with regard to the same subject: Abandoning intoxicants, animal food and honey; giving up cating the five Udumbars (fruits full of minute lives); not eating at night; this is the characteristic of a Brahmin.f So again says the Shiva Dharma : "In liquars, flesh, honey and butter removed from curd innumerable small lives take birth and die away." There are Hindu authorities to which may be added the Parsee, the Mussalman and the Christian as regards non-killing, eating fiesh, and drinking wines. grahisAkSaro dharmo dharmaH prANinAM vadhaH || tasmAddharmAbhirloke kartavyA prANinAM dayA 1 zrahiMsA satyamasteyaM tathA maithunavarjanam // catuveMpusUktaSu sarve dharmAH prakIrtitAH 2 * mAsAzanaM rAmro bhojanaM kandanakSaraNam // ye kurvanti vRthA teSAM tIrthayAtrA upastapaH 1 mamatyAgI tyaktodugva paMcakaH // nidhAhAraparityakta etadabrAhmaNalakSaNam 1

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28 JAINISSI Firdosi, the author of the Persion sacred work, the Shalianama, says: "The son-in-law of the prophet Mohamed-Ali prollibited flesh-eating. Akabar (the emperor] desisted from flesh-eating every Friday, Sunday, eclipse day and the whole of the Faruardin month. Mohamed himself has strictly ordered non-killing in front of the Kayaba at Mecca. Even a Mohamadan passing through the Salekashareayat to the Tareekat 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 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 f arat, Shankar has

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JAINISM 29 tried to refute the Syadvad of Jain 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 non-existent in some respects from the point of view of the Parachyatustaya." There is nothing existent or non-existent in all respects. N. P. Even Shankaracharya himself avails of the same mode of reconciling opposite views by calling the one true ordinary' or Myavahartah and its opposite as also true Paramarthatah, i. c. from the stand-point of the highest considerations. For ins tance, 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 same work when it says that God pevades every being and puts in illusion by means of his Maya. $ * The Swachatustaya are Swaroop, Swadrayya, Swakshetra and Swakal. 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. 1 a ga'ca a zaifu miszu zala vy: 11 na karmaphalasaMyogaM svabhAvastu pravartate 1 amo mzofacori a da gyi fag: 1 jJAnenAvRtaM jJAnaM tena muhyanti jantavaH 2 SS fraz: mayamai ge`osda farzfa u aug adyaifa durezifa groot &

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30 JAINISM To say that God does nothing and also that he does everything is obviously contradictory. This is reconciled by saying that the two are true from two different points of view. Even now we look at everything from ethical, hygienic and other points of view. This subject is very clearly explained by Dr. Bhandarkar, in his report regarding the Deccan College Manuscripts. He says :-- "There are two ways of looking at things, one called Dravyaarthikanayaya and other Paryayarthikanyaya. The production of a jar is the production of some thing not previously existing, if we take the latter points of view, i. e, as a Paryaya or modification; while it is not the production of something not proviously existing, when we look at it from the former point of 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 'Saptabhangi Nyaya'or the seven modes of assertion. You can afflrm existence of a thing from one point of view (Syad asti), deny it from another (Syad nasti); and affirm both existence and nonexistence with reference to it at different-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 ayaktavya); similarly under certain circumstances the affirmation of existence is not possible (Syad asti avaktavya); of non-existence (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

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JAINISM 31 everywhere, at all times, in all ways, and in the form of every thing. It may exist in one placc and not in another, at one time and not at another, etc. It is not meant by these modes that there is no certainty or that we have to deal with probabilitics only, as some scholars have thought. All that is implied is that cvery assertion which is true is truc only under certain conditions of space, time, etc. This is the substance of the sec. tion which trcats of Dravyas samanya or Dravya generally." Had Jainism been atheistic, the Vedas would not have refere red to it in respectful terms. Says thc Rig Veda : "I bow down to the twentyfour Sidhas, Rishabh to Vardha. Vedas on Jain. mani celebrated in all the the worlds."+ ism, Similarly, says the Yajaman "Wc propitiate the naked Gods who acc. holy, and who purify others."s So again, vide Yajur Veda, XXV, 19.: + This passage seems to be spurious from its language as well as from its reference to Vardhaman. Id. * lokyapratiSThinAnAM caturviMzatitIkarANAM / RSabhAdivarddhamAnAntAnAM siddhAnaM zaranAM prapatre 1 $OM pavitraM nagnamupapi (6) prasAmahe yeSA nagnA (nagnaye) jAtiyeSAM vIrA / / ["OM namohaMnto pabho" OM prapanaM pavitraM purahUtamapvaraM yazeSa nagnaM paramaM mAhasa stutaM pAramaM zajayaM saM pazuridramAhuriti svAhA / utA. tAramindraM RSabhaM yanti amRtAramindraM have mugataM supAyamindraM hare rAmamamitaM taddhamAnapurakhAnamindramA (conid.)

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JAINISM The same Veda refers to Nemi, one of the Jain Teerthankars.S Thus it will be seen that many Jain prophets like Rishabh, Suparshva, Nemi and Vardhaman are worshipped and praised in the VEDAS, hence Jainism cannot be called Nastika (in the sense of 'profine' or 'unvedic' ). It also appeals to be prior to the Vedas. 32 Rama says in BRIHAD YOGAVASHISHTHA that he wished Non-Jain referto get peace "like Jin.t ence to Jainism DAKSHIN-MURTA-SAHASRANAMA says: "Said Shiva 'a Jain is one who lives Jainism, subdues anger and conquers disease.'" Bhartrihari speaks of the dispassionate of the Jinas as being matchless.* : (contd.) hariti svAhA / OM svasti naH indro vRddhazravAH svastinaH pUSA vizvavedAH svati nastArkSyo ariSTanemiH svasti no grahaspatirdadhAtu dIrghAyustvAyavalAyurvA zuthajAtAyu // S OM rakSa rakSa zrariSTanemi svAhA / vAmadevazAntyarthamupavidhIyate so'smAkaM ariSTanemi svAhAH // | rAma uvAca - nAhaM rAmo na me vAMchA bhAveSu ca na me manaH // zAMtimAsyatumicchAmi cAtmanyeva jino yayA // * + ziva uvAca - jainamArgarato jaino jitakrodho jitAmayaH // eko rAgiSu rAjate priyatamAdehArddhadhArI haro / nIrAgeSu jino vimuktalalanAsaGgo na yasmAtparaH // durvAsmasvAraNa pannagavigavyAsaktamugdho janaH / zeSa: nrefasmbito hi viSayAnbhoktuM na moktuM kamaH //

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JAINISM 33 Such instances may be multiplied manifold, but it will take long time. These references further support our point. PANINI'S autho. fity may be added to this. He defines Nastikas as tllosc who deny the existence of post-mundanc worlds.* The Jains can of course stand on this ground in trying 10 rchut thc charge. Thcy acccpt sixteen Swargas or hicavens, seven holls, and this world through which a soul wanders according to its Karmas. Somc, however, basc thcir charge upon thic non-crcation theory of Jainism. Jainism holds that God is thc crcator of Non-creation tlic universe only froni certain points of vicw, thicory not, absolutely, in so far as lic explained to the world thic truc good of the soul, pointed out to all the means of livelihood, and inculcated the truth of uic law of farmas, God is called the maker of thc universe. But Jainism dcnics that God is the source of all human actions, good and bad; for, this is opposed to the very nature of God. To say that a thics commits thcst bccausc he was so moved by Gods will, and yet God punished him for the thicft, is clearly inconsistent. Tlierc can be no satisfactory solution of the difficulty here arising. Hence it is that great philosoplices have denied crcation by God, For examplc scc the passage quoted from the Bhagavad Gita, on page 53. Here te will of God being the source of any The usual sending of this Shloka substitutes 77 for fory in 1 & 2. Nic the reading hcic adopied is rct within a Jain sorli, come centuries old, the Mokslumarpapraiasha. Besides, it gives it belier meaning to the sloka. sUna prasti nAsti diE matiH / / Tip: afia sta afata: SET: 1 TU T TAT : 317r.: raMyamasti rati maniyamaH 6di /

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34 JAINISM activity is denied. The falling of the rain, the milk in the breast of the mother, the heat given out by fire or the light of the sun are not creations of God but they exist by their own nature. If God is to take credit for these, it is as well that he should be censured for creating famines, plagues, inundations and earthquakes. The Hindu Vedant says that the origin of evils is in the tamo guNa of God and of good things, in the satya guNa of God. The Christians and the Muslims consider Saitan to be the doer of evils. God is said to be full of all the best qualities but not of all the vices. The Jains go further and limit the duty of God to explaining the right path. Christianity concurs with it in saying that God has handed over the duty of giving judgments to his Son. In substance this doctrine means that God is the legislative power while his Son is the executive. This resembles the Jair. doctripe in many respects, in so far as it holds that the Teerthankars do not have the 'executive' powers in them. Aristotel, the celebrated Greek philosopher who lived in 384 Aristotel on B. C. refers to God in these terms: creation "Not taking cognizance of, and not regarding the affairs of the world, which owed not its existence to him, to which his presence and influence do not extend."-- We shall now take up the last part of our discourse--the individual and national welfare arising from Jainism. From the above account some 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 Jainism is a so urce of happiness in this world and even from a national point of view. Worldly comfort consists in materials like food,

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JAINISM 35 clothes, wcalih, ctc. Now the Jains, 2.2 million in number arc spread over Punjab and Kashmir in the North, Mysore Marrrial pro and Rameshwar in the South and Bombay, Gujcrat sperity of the and Rajasthan in the West. But not onc will be fouJains nd to wander over public streets in scarch of food. Faminc, firc or floods may have reduced some to dcstitution ; but they arc very few. Most of thc Jains are merchants, moncyIcnders or landholders. A few are servants. But they are well-doing mcn as a class. Somc arc owners of lacs. A few are owners of crorcs 100. Thus thc Jains asc a matcrially prosperous class. We shall consider their ethical condition now. The proportion of jail-going population is a good index to the moral condition of a community. The following table, drawn from thc Jail Adminstration Report of the year 1891 for the Bombay presidency gives uscsul figures. Moral conditions of the Jains Rcligion | Population in 1891 Total prisoners in 1891 persons to prisoners Hindus | 1,509 Mohamedans Christians | 1,46,57,179 35,01,910 1.58,765 9,714 5,794 333 : 604 | 477 2.549 491 Parceos 73,945 jew's 9,639 2,40,436 Jains 39 : 6.165

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36 JAINISM The last column shows that the Jains stand highest in morality. The figures from, a later Report, i. e. for the year 1901 show an improvement even over this. That is, out of 7,355 Jains, only one man was in prison in that year. . The following table will show that an observance of the five Anu Vritas described before without committing any "faults" pertaining to them, is practically tantamount to complete conformity with the principles of morality enforced by the Indian Penal Code., The Vows and the Penal Laws Substance of Ch.. the Sections The equivalent writ etc. Sections Preamble : Command to take the Shastra as an autho. rity. The definitions of sins and the Vows. II Definitions 6-52 Punishments 53-75 Penances. IV . General exceptions 76-106 There is no sin. unless an action is actuated by passion. ..

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Ch. V VI Substance of the Sections Abetment IX Offences againt the State VII Offences against the army and navy VIII Offences againt public tranquality Offences com mitted by public servants JAINISM X Contempt of court, etc. Sections 107-120 121-130 131-140 141-160 161-171 172-190 The equivalent writ etc. : The five Vows and the "faults" Virudhrajyutikram traga. 37 "" The Ahimsa vow and its "faults" The "faults" of Satya low and Achau ya vow with its "faults" See ch. VI above

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JAINISM Substance of the Sections The equivalent writ Ch. Sections etc. XI False state 191-229 Anrit, Mithyopadesh and Tirudhrajyatikram ments, etc. 230-263 XII False coinage, etc. tyaga. Pratirupaka vyavahar and V. rajyatikram tyaga. Heenadhik 264-267 manon XDI Offences regard- ing weights, man atichar tyaga. etc. XIV 268-294 The avoidance of the "faults" of the first two Anuyritas. XV 295-298 Offences against health, safety, etc. Offences against religion, etc. Offences against person. Offences XVI 299-377 The Ahinsa vow with "faults" XVII 378-462 The complete

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Ch. XIX Substance of the Sections against pro perty. XVIII Regarding false, documents, etc. Regarding failure to per form services,etc. XX Offences about marriages. XXI Defamation. XXII XXIII Intimidation. Attempt to commit offen JAINISM CCS. I Sections 490-492 493-499 499-502 1 463-489 Kootlekhkriya & Pra tirupaka vyavahar. The Satya vow. $11 The equivalent writ ctc. Achaurya vow. Parastree Tynga. 39 The Satya vow & Rakobhyakhyan tyaga. 503-510 The Satya Vow. The five vows.

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40 JAINISM Thus if a man but observes the Vow's avoiding their faults, Repentere he has no fear from the Penal Code. A Shraraka every day recites the Pratikraman which gives him the habit of being free from offence. Some of tbe Gathas in it are given below in English : "I forgive all. Let all forgive me. I am friend to all; enemy to none. I unloosen the knot of anger, hatred, pleasure, humility, eager desire, fear, pain, liking and aversion." After recounting the wrongs done by mind, tongue or act, goes on the man : "Ah! what evil have I done! Ah! what evil idea have I entertained! Ah! what wicked words have I uttered! I repent it; my heart is deeply afficted!" The Pratikraman proceeds to recount the "faults" of vows. committed, to confess and repent them and then Pratyakhyanor a determination not to recommit the same follows. This is to be found in Shraraka pratikramana. I have hitherto described how Jainism affects the national National welfare and morality of people. National welfare Welfare depends on the moral condition of society. Morality begets mutual trust which strengthens union. Union makes great achievements possible. The Joint stock companies of Bombay,Ahemadabad, etc. are supported greatly by Jain capital. Of late, however, the Jains have been confining their attention to secondary matters to the detriment of their primary interests. So they have not only lost learning and political power but they have come to lose every influence in the administration of the country. If they attend to their chief principles, they will achieve their own and their national good. Jainism offers direct happiness by the aid of the law of cause and effect. No mira

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41 JAINISM ZURRARY) cles are invented for the purpose. The results good or id that it promises, are proved to be so with cofacing pede # Several things are to be told with various objects of these objects the principal and secondary ones differ according to the circumstances; for instance, the Jain religion prescribes drinking of water after filtering and boiling it and this command is zealously obeyed by the Jains. In this, non-killing (afgar) is said to be the primary object; yet sanitation too is one of its motives. It is also meant for preventing poisonous germs from entering the stomach. So also, non-killing is the principal object in disallowing eating at night. Still the object of sanitation goes along with it. Poisonous bascili multiply numerously at night. Hence the modern science of medicine advises to stay at night out of the town in the days of plague and to take care about their entrance into the catables. Also if there is no objection to eat at night, there remains no rule as to how far meals should be taken at night. Consequently eating at night goes on up to 11 or 12. Owing to this eating irregularly at night, sound sleep cannot be obtained and we cannot get up early in the morning. So the violation of the laws of sanitation gives rise to diseases due to indigestion.

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SOME ASPECTS OF JAIN PHILOSPHY VERY few men will be found ready to lear the claims of a " religion that is professed by only a meagre two million people, to be considered as being one of the greatest faiths preached for the moral welfare of humanity. The standard by which the common man judges of the soundness of a theory, is the number of men who are willing to say 'yes' to it. When a comparative study of religions is begun, the attention of the scholar at once fixes irself upon those only that are numerically strong beyond comparison, While Hinduism or Christianity counts tens of millions, it is only with some difficulty that Jainism can advance a little further than the first unit. It is only of Jate that the great Comparitive Religionists of the west have had their eyes slowly opened to the hitherto ignored treasures of philosophy going under the common name of Jainism. But the question still remains, why this faith should show such a small number of adherents, if, as is claimed, its tenets possess that power to appeal to the sentiments of the highest men which all great principles are said to possess. While considering this problem, the critics of Jainism in modern times naturally avail themselves of the charge laid at the doors of this religion by its Vedic opponents. It is asserted with some show of reason that Jainism has failed to capture the hearts of mankind as it has rebelled against the very authority that holds sway over men civilized and uncivilized. The absence in Jainism of a creator who is only to be prayed to grant any boons that a disciple may chance to ask for, is thus said to be the reason why it claims such a small number of followers. This may or may not be

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JAINISM 43 80. We shall have to consider this aspeet of the question later on. It may, however, be said here that for the scholar and the thinker, the question is not whether a religion satisfies the craving of a morc or less unthinking mob; for, on this theory, the sacrificial rites of Aryan and Un-aryan barbarians which scck to propitiate the gods by offerings of lives, may pretend to stand on higher grounds than those that are occupied by the best and subtlest speculations of our highest hcads. In giving a verdict on such a charge as this, it is necessary, therefore, 10 scc if it stands thc tcst of intcllcctual and moral criticism. Judged from this standpoint, the war waged by Jainism against thc fictitious power that professes to be able to sct all Law at defiance and work miracles for the satisfaction of its favourites, is a war in the cause of truth and morality. There can bc no indictment of Jainism on this ground. It would bc better to cxamine the nature of its tcaching, its aims and objects and its triumphs in ages gonc by, beforc we give our judgment as to the cause of the small number of its professors. This we shall be able to do not in the beginning, but in thc cnd or our inquiry. Yet thic very first step we have to take is to mark the Theosophical Naturc of Jainism. This is reading makes it so, shows why the charge has at all come into vogue and the way in which it is to be answered. Jainism is in fact neither a religion nor 3 Sect nor a school of Philosopliy. It is thc csscncc. the abstract, the undercurrcnt, in short, the religion of religions. It may be defined almost in the same icrmis as were used by Zeller or Ferrier in forming a definition of philosophy in general. Jainism is a purified system of rational knowledge holding only suchi principles as appcal in reason qua reason. It is 1101 Vishnu thus the Jains adore; it is not Shankar that they accept als llicir God. Neither is Budha or Christ their object of worship. Yet in ons sense it is Vishnu(ilie protector), it is Shankar(ihe door of good,

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5 44 JAINISM it is Budha (as awakened), as it is also Christ as the teacher of right that are raised to the universal adoration of men and animals. Even the Twenty-four Teerthankars of every age in the unending and unbegun series of ages, do not command our reverence as being Shri Vrishabha or Shri Vardhamana or any so and so. It is every Jin as such that is our God and more than a God. A Jin is not a particular personality or even a cut and dry principle; it is an eminence of position attained by illimitable excellence in knowledge, conduct, joy, etc. Every soul may aspire to reach it by a long series of lives in which it may free itself from the trammels of worldly action. And whoever succeeds in this-the path of success is sure though slow and clear though difficult-may command our reverent homage. It is in this spirit of adoring whatever is best, wherever it may be found, that the Acharya Akalanka offers his salutation to buddhavA varddhamAnaM zatadalanilayam kezavaM vA zivam vA, The faith which a Jain is asked to lay in his God, his Scriptures and his Preceptor is also of a very logical nature. The faith of Jainism is the faith in truth (Samyaktva) and it is only faith as long as the knowledge of truth has not realized it into Absolute Wisdom. The Jain faith is only provisionally blind-nay, it is never blind, it is opposed to sight and is a vague appreciation of truth as a result of past ages of ever developing knowledge. It is not the usual bhakti or the feeling of worship; but it is an insight (darshan) into the truths of the universe that is itself accountable in every detail and is destined to be justified by increased knowledge or the widened circle of lignt. A very illustrative instance as to how their insight works may be found in the faith which the Jain Shashtras dictate. Our acceptance of those scriptures relies on their being proved to be "impossible to be transgressed" if freedom for the soul is wished for and also to be "fully consistent with what is seen and desired." A stricter test than

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JAINISM 45 this could scarcely be found to examine a religion. The first ground on which this religion appeals to all truth-loving souls is, therefore, an appeal of reason to criticise itself by the most logical standards. It is not a name that is the rallying point of its disciples. But as a path that leads by critically examined steps to a consummation which is universally wished for, Jainism claims our carnest consideration. THE THEORY OF GOD The same critical nature of Jain Philosophy may be prominently found at work in the conception of God. Swami Samant Bhadra's Apt-mimansa illustrates the way in which an intelligent Jain would set about his enquiry of Godhood. The sage has in mind the task of composing a great commentary upon the Tatvarth Sutras. Naturally the first thing that occurs to him is the invokation of Divine blessings. But his mind is so ablaze with criticism that he could begin nowhere with closed eyes. So he asks himself at very first step. why should I call you my God? Is it your entrance into this world accompanied by all the splendour of Indras and more, that entitles you to my homage? Is it your power to work through the sky? The plain answer is in the negative. These may be the powers of an enchanter, says the Acharya. Do then the two classes of malodayas (e. g. good form, immunity from physical pains, etc.) constitute your claim to our reverence? Here also the answer is, no; for, it is argued, such glories may be found in the heavenly deities who are still haunted by passions. Are you then our God by being the founder of a religion? No. There are others too who have founded religions. Thus he goes on discussing one after another the various attributes that are considered the essence of true godliness by some school or other. Finally the conclusion arrived at is that God is not the creator of the world.

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JAINISM He is entitled to our reverence only on the ground of his being omniscient. Such a theory cannot but dispel the innumerable superstitions that cling to any other notion of God. The Jain God is the wise man's God. But the mass of mankind still likes to lean upon some imaginary entity that would be ready to offer its rescuing hand to any one suffering from any cause. Such an entity must be endowed with capacity to do and undo anything that suits the devotee. Hence the conception of Jainism is always open to misunderstanding and as such calls for a few remarks in this place. There may be difficulties in the way of belief in an uncreated universe ; but those in the way of the dogma of creation, are greater and more insuperable difficulties. Hinduism or Vedism, the contemporary opponent of Jainism in this respect, is not a pure type of the creation-theory. Hence the antagonism of the two was not so marked in this field. The perpetual existence of Brahma out of which every visible existence grew, was the root of many opinions that favoured the Jain theory. At the best, the Hindu creator ; must be a mere architect planning his work. Even this is not allowable in the school represented by the best-known critic of Jainism, Shankaracharya. Adwaitism is not at all better than Jainism, if the doctrine of non-creation is to be taken as a defect. Keeping aside its moral results for a moment, Jainism might still hold that for Adwaitism, a different theory is impossible and inconsistent. Clearly, therefore, the ascription of a title of notoriety to Jainism by Shankar and his school, is one of the lower expedients to which worsted adversaries stoop in their baser moments. The advocates of the Jain theory need not be content with this negative advantage, for they may well claim for more. GOD AND MAN There are various ways of conceiving the inter-relation of the

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JAINISM two terms with which Indian Logic has ever to deal. God and man. Jainism was bold enough to occupy that end of the line which is conspicuous for bringing together the terms at the nearest points. Indeed, Adwaitism is the school which avowedly achieves this most successfully. But its success is the result of annihilation of the one term for the benefit of the other, with the effect that the annihilation of the one leads to the evaporation of the other. Adwaitism thus destroys not only man to give advantage to God but practically the Adwit Brahma is its own Mahesh. As soon as it tries to establish absolute superiority where only a relative existence is possible, it cuts the tree under its fect and falls flat with what it fells. The God is empty, with all his essence centred in a mere, lifeless word. Where Adwaitism thus fails, Jainism removes the difficulty by making the seperation between God and man actual and yet retains the advantage of a theory that exalts man to the very God-hood, by making the union potential. Yet the potentiality is not the irresistible current of uncontrolled events; this would, like Adwaitism, make men Gods only awaiting their time. It is only the conditional possibility of the soul to attain the union whichever presupposes actual independent existence but total similarity in essence and attribute-conditional upon the soul going through a voluntary trial through ages. The trial is the existence of the soul in this world or in the two worlds above and below. This leads to the cardinal theory of Jainism, the theory of Karma. It is this principle that makes it so prominently a school of activity, not a mechanical but a voluntary activity for heaven or hell, as one chooses. But the total signi"ficance of this theory cannot well be understood without its complementary notion of the Jagat Karan Vada, 47 THE CREATION CONTROVERSY Our philosophy handles the question from the logical,

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JAINISM empistenmological and moral points of view. And the, handling is as critical as it is finishing. T If God created the universe where was he before creating it? If he was not in space, where did he localise the universe ? "How could a formless or immaterial substance like God" continues the author of the Great Puran--Shri Jin Senacharya~"create the world of matter? Was he a mere architect? If not, whence could he bring his material; What was the source of his material? If there was any, who created the source? And where was that 'who'? If the material is to be taken as always existing, why not take the world itself as unbegun ? If the creater was uncreated, why not suppose the world to be itself self-existing ?" Again, "Is 1, God self-sufficient? If he is, he need not have created the world. If he is not, like an ordinary potter, he would he incapable of the task, since, by hypothesis, only a perfect being could produce it." "If he is to be said to have created the world with an aim, it is what no one will allow. If it is a mere play of his will, it would be making God childish. If you say that God is an agency, through which he creates every thing according as is determined by his Karmas, then, this makes him dependent upon others (for his activity). If he is only a fafaat (or an agent through whom something produces something) in the production of what is caused by Karmas, why needlessly should his aid be presumed when everything is complete by itself ?" Further on, the Acharya speaks almost in the strain of Morley in one of his works on the French Revolution Literature when he says "If God is benevolent and if he has created the world out of his grace, '+ The basis of the Jain doctrine of non-creation is thus summarised: bhAvassa gaththi gAso ragacthiya bhAvassa ceva uppaado| guragapajaesu bhAvA uppAdavaye hi pakuvaMti / / Samavasar by kundkundacharya.

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JAINISM 49 he would not have brought into existence misery as well as felicity." The sage then goes on to ask of his opponents, why the world should be destroyed by him who gave it birth. If it is to stop the evil-doing of the wicked, why did he create the evil-doers at all? Then comes the teleological explanation of creation, so piously stuck to by even critical heads. * The answer briefly is that "the variety in the world" that is what strikes the teleologist-"is caused by the variety of the Karmas which is the action of the soul." The soul is, therefore, the cause of every thing through its own actions-of every evil by its evil actions and of every good by its good actions. The soul is its own God. But then, WHO ARE THE TRUE GODS? Jainism transforms the Adwait doctrine in its characterisation of divinity. The soul has the capacity either to degrade itself to the depths of the Nigoda or the lowest of the seven hells or exhalt itself to the uppermost regions of unending Felicity, Absolute Wisdom, Total Insight and Unlimited Prowess. This Quadruple of Illimitables or Anant Chatustaya is not meant to meddle with the affairs of the world. The souls that attain this We might very well place by the side of this, a passage from Weber who while writing about Epicurus, says : "How can we assume that a world full of evil is the creation of the Gods? What have we? Barren deserts, arid mountains, deadly marshes, uninhabitable arctic zones, regions schorched by the southern sun, brias and thorns, tempests, hailstones and hurricanes, ferocious beasts, diseases, pre- . mature deaths; do they not all abundantly prove that the Deity has no hand in the governance of things? It is possible, may, certain, that Gods exist; all the notions of the earth agree to that. But these supremely happy beings who are free from passion, faveuritism and all human weaknesses, enjoy absolute repost." F. 137 History of Philosophy by A. Weber.

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SO JAINISM height are absolutely free from the contaminations of the worldly goods and evils. The Gods are related to the world only as its supreme teachers, inculcating lessons in the "Three Jewels." As teachers, however, they work only during a short period that intervenes between the fourth and the fifth or the last Kalyan or epoch of their worldly life. And then only, it is the infuence of the Punya of the andience who gather around the Holy Teachers during those fixed periods that inspires the Kevalins in their pre-Virran periods, says the great author of the Samayasar, to undertake the work of expounding the path of salvation. Thus though the Gods are in a way related to the world as its teachers, they are, to use an usual Jain simile, lotuses in water i. e. related and yet aloof from the element, from which they grow and still remaio free. Says Lucretius (I1, 646) :Omnis enim per se divom nature necesse est Immortali avo sunima cum pace frvater, Semota a nostris relens subjunctaque louje. Nam privata dolore ommi, privata periclis, Ipsa suis pollens opibus, nihil indiga nostri, Nec bene promeritis capitur, nec tangitur ira." Well may these words apply to the Gods of Jaipism. This description of the Gods is not however the nature of what are styled Devas residing in the heavens, in Jain literature. These are in the essence beings like men, only enjoying higher, longer and more intense pleasure. But they have pains going along * Mr. Morley, in his Gladstone III-19, translates these lines thus, "For the nature of Gods must ever of itself enjoy repose supreme through endless time, far withdrawn from all concerns of ours, free from all our pain free from all our perils, strong in resources of its owa, see nought from us; no favour win it, no anger moves."

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JAINISM SI with their pleasures and especially they arc at a disadvantage when compared with us, in being compelled to descend to human life before it is even possible for them to attain the Nirvan. They arc 'men writ large.' The Jins, - this is the proper term for the true Gods of Jainism are perfectly free from any passion that we know of. Their images are emblems of this feature of the Jains I mean, the Digambar Jains. They are absolutely naked from head to foot. This is very often made a point of ridicule by partisan cavillers of Jainism but we might, with Milton, say: Then was not guilty shame; dishonest shame or natuscs work, Honour dishonourable, Sinbred, how hayc ye troubled all mankind With shcws instead, m.cre show's of sccming purc And banishi from man's life his happiest life Simplicity and Spoiless innocence ! Paradise Lose IV 313-18 This principlc or Jainisin las influenced the subscqucnt doci. rincs of the religion in many ways. The question of the crcation of the universe as apart from man does not bear a direct rclation with practical life and therefore a theory of creation assumes its fullest importance only as applied to man and his inner nature. If you deny the divine origin of things, what is the basis of morality? What is the root of human activity? What is the exact nature of Karmas? How far is the soul deter. mined by his linrmos? What liberty of action does Jainismi allow? Is the Jain Ethics a deterministic system like that of the Vedic panthicism? What is the influence of Dharnia on human actions as mouided by the previous Kerms? Why did the holy cachers labour, if the karmas was the master of man's destiny? Such questions that form the very essence of morality crop up in view as soon as we come face in face with the genesis of

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JAINISM human activity. We can hope to give but a brief reply to these problems, in the spirit of Jainism. So we might begin by asking ourselves, WHY DOES MAN ACT ? Who else, if not God, makes him a hero in the strife of life? Whence is the strife at all? It is one of the paradoxical but still true premises from which every system has to start that gives an answer to this question. The Karmas is in point of its origin as original as the soul itself. The two are packed together from unbegun times. And the strife springs up as soon as the soul sets about freeing itself from this company, and ends when it attains Moksha. Not that every soul is on its way to liberation ; for some of the souls do not take heed of the lessons taught by those who have accomplished liberation and hence they weave every day a web of Karmas round their own selves which gets more tangled at every step. The soul is thus the efficient cause of man's activity and his destiny. But in its own pure nature, the soul is a principle of rationality only. It becomes a cause only when combined with the material of its work, the Karmas. The final cause is the Moksha, which is attained by true insight which is acquired either by the effects of previous good acts or by the teachings of the Shastras. This insight or as it may be styled, this faith is never a sufficient cause of deliverence as is held by the followers of the Bhagawat Dharma like Tukaram. Faith is the basis on which the ladder of wisdom and character is to be placed to reach the highest place. But it is only a basis. Wisdom is supposed to be the path of beatitude by Vedantists like Shankaracharya but knowledge without action is brain without hands. Nor is the Nirvan reached by the vast, almost bewildering, mass of ritual that is performed to propitiate the stoned Gods of the temples. In its original, Jainism allows but a small part of the incumbrances that have

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JAINISM .53 grown upon the superstitious ignorance of the faithless followers. The celebrated Jain Acharya, Shri Kundkunda, points out, three "pure" modes of worship which chiefly consist in the consecra< tion of the soul to the way of life lived by the holy Teachers. The 'unpure' path of approaching the Highest is of course imageworship of the twentyfour. But even this worship consists of very simple ritual. And simple as it is, it occupies a very subordinate part in the system of Jain practices, which are A SCHOOL OF ETHICS more Than a system of ritual. Everything is for the development, the purification and the freeing of one's own self. There is no dependence on any power beyond that which every one may lay his hands on. There is no favour sought, no fear entertained but that which is one's due, due by one's own good or bad actions. The Karma, though powerful, as long as one is in its clutches, can be torn into tatters by any, only he must bear and forbear. The veil of bondage can be removed, however thick and heavy it may be, by any soul, however weak it may look ; only it must take the tools suited to the work. And those tools are offered to all without any expectation in return. There is no son of God, through whom the soul must seek to be saved ; there is no prophet commanding the devoted ama nec za from the coachman's box of a warrior's chariot. From the fold of Jainism, no one is shut out, whatever his caste and birth may be. Thus the Jain ritual is a system of equality and a bond of brotherhood. It is a moral system being a system of inward inspiration, a system that subdues the low and ignoble in the heart of man. It is not an aimless asceticism that burns out all the man and thus empties the system of its whole content and that grows up on the soils of pessimism. Self subjection does not in Jainism mean the destruction of all the self but it is only

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54 JAINISM a subjection that raises man's higher nature supreme. Nor is self-conquest the end and aim of man. Truly does Shri .Gunbhadra starts his "Self-discipline" FICHIGOTIATE by telling his self "Oh soul! greatly doest thou fear misery and long for happiness. I will tell thee the path of that Tael which thou thus longest for." It should be also remembered that Jainism is a true moral philosophy on another ground, although it is suspected to teach man utter depreciation of worldly life. The soul that was destined to attain Nirvan within the span of its running life was the soul that went through all the i mportant epochs of man's life as we understand it. Nay, it is the principle of Jainism that the life we live, is the one on which the existence of its ascetics depends and through which its purified asceticism grows. While describing the value of human life, an ancient Jain teacher says :-It is in human life that Tapas, the great Vows, concentration or even Salvation is possible. + Nothing could give life a nobler ideal and a more glowing hue. THE FREEWILL THEORY Here we might resume our question as to whether the theory of determination by the Karma allow's room for freedom of will. The pantheistic systems of the cast are charged with being unmoral in tendency in as far as they make the human a part and parcel of the divine soul. The essential unity of the two is rightly considered to be a deathblow to moral feeling. If the part is what the whole has made it, there is no responsibility for wrong or credit for right. It is not however clear, how maNu agaIe vi to aNunagaIe mahatvayaM sayalaM / maNuagaIe jhAraNaM maNupragaIe vi riNavAraNaM / / The Anuprekshas of Swami Kartika.

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JAINISM Christian morality which asserts that the liuman soul is the creation of God, can answer 'nay' to the same charge, although its necessity is more indirect than that of Adwaitism, Jf the God is the father of all we have, if he is the ultimate authority of our moral intuitions, if his guarantee it is that makes the cthical Ought a categorical imperative, why is not the evil that makes us fall away from the path marked out for the righteous and that made Eve taste the fruit of knowledge-why is that cvil not ascribed to the same source of the universe, the source that created light as well as darkness, the heaven as well as the hell. It is a higher notion of Zorostrianism than of the Islamites or the Christians to say that there are two equally original and independent sources of good and evil. This dualism may have its disficulties; but from the moral point of view, to hold that the same bcing of infinite goodness should have as well been the parent of so much vice and misery is a poorer idea than that of thc struglc of Angra Mainyas and Spenta Mainyas, and if pantheism makes moral responsibility impossible, unitarian theology makes evil as necessary as good and thus makes moral conduct absurd. Free from the creation theory, Jainism makes its Gods ncillier thic clainants of credit for our own virtue nor the unrelenting punishers of sins that we are his instruments in committing. The holy teachers of the Jains offer advice but cien that is not in the form of commands. They sell universal truths which are their own justification. They are not to be accepicd as being sanctificd in their birth from God ; but as bcing intrinsically adapted to the highesidros of man, thcy appeal to him with natural crec. Thc Dharma of the Jains is the condition, the sine qua non of the progress of the soul but it helps on such souls as arc bent upon movement. Water enables thic fishics to more about only if they choose to do so. It is for thicm 10 sce whether they shall move or stand still. Similarly the soul may sclect to extricate itself from the whirlpools of life,

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56 JAINISM a the Dharma comes to its help. But it may delude itself and covet what drives it in and in. The Dharma is potential steam. which has to be worked by the internal drive of the engine to cover the distance between Sansar and unending felicity. Jainism is thus the most libertarian ethies possible. No one could for moment say that moral freedom consists in total irresponsibility. And so, if Jainism makes men suffer long series of troubles and difficulties for sins committed in present or past lives, it makes its ethics no less libertarian. But at any moment, the teachings of the liberted may take effect and from that point of time, the Jain Dharm launches the soul upon its slow voyage to freedom. The choice is not instantaneously full with its distant results; for the Karmas may not be at that moment fully exhausted. But the ball has nevertheless been set in motion and the force must transmit itself to the end in spite of resistance. Instant escape is impossible. Even the soul may have advanced too far to be influenced by the holy teaching. The old hag who was carried by force to the presence of lord Mahavir, tore open her eyes to avoid even. the sight of the Teacher. But there is nothing incompatible with morality in this necessary determinism inseparable with human nature, a determinism which is the condition of freedom with responsibility. We have hitherto ontlined the most salient features of Jainism with necessary brevity. But we cannot conclude our review without noticing some of the charges to which it is said to be open. Mr. Apte's* able paper tries to account for the later insignificance of the Jains as a martial race by ascribing the supposed weakness of the Jains to their principle of non-killing. * This reference is to a lecture by Mr. V. G. Apte, B. A. Editor 'Gayan Prakash'

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SAINISM :57 Col. Todd. Mr. Aptc supports his view with a quotation from His view seems plausible owing to the excesses to which that principle is reduced by a small number of modren Jains. In accounting for the peculiarities of a race, it should be rememberid, principles expounded in writings that are not reached by many, should not be compelled to yield more than they imply. In the first place, it should be admitted that theories fashion the minds of their advocates as much as they receive their colour from the minds they occupy. It may be as true that the Nonkilling theory in its extreme form, may have caused some minds to bc aversc 10 warlike pursuits, as that the originally simple and sensible Ahimsa may have-nay, is admitted on all hands to have been reduced to its absurdities and immasculated forms by some of thic later Jains who were already being borne alone the current of foreign domination. The debasement of the principlc may be the result of the degraded ages and the minds that made thc ages so. We should also note that we are always apt to altach too much value to doctrines and too little to men. Then it is also important to examine what really the Jain Shastras teach. The full Ahimsa implies absolute freedom from llic conditions of ile world and hence the Jains who are on the higher stages of asceticism are directed to desist from killing by means that so unnecessarily meet with ridicule from unsympathetic observers. The ordinary houscholder has no such hard and fast rulc to obcy. He is not to kill from motives afforded by passions. That alone is killing which gives "Spain to lives owing to our minds, tongue or body being affected by passion" (Sliri Uma Swami) This allows latitude enough for any ordinary life to carry on liis usual avocations that necessarily imply 3 certain amount of unintentional harm to others. The Kshatriya is yet niore plainly enjoined to follow his duty and do his Dharni by being a true and generous warrior. The ultimate

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58 JAINISM goal is total non-killing. And even in the preliminary stages, a Jin has to avoid pain to others as far as possible. This is what is taught by European utilitarianism with the improvement that animals are placed upon the same footing as men in counting up the results of an action. It is to be left to the readers to judge whether the change is for the better or for the worse. That it is more comprehensive and wider in range, is plain enough. As to the propriety of this enlargement of the moral sphere, it depends on the moral susceptibilities of the man to decide the point. The above is not a sketch of Jain philosophy in any way. It is an endeavour to point out to thoughtful students of comparitive religion and moral philosophy that a vast and fruitful field is all but unexplored by them. True that scholars like Jacobi have been spending good deal of valuable labour upon this subject. I profess to enlighten none of this class. Yet I may venture to say that the labours hitherto spent are chiefly confined to the literary aspects of Jain scholarship. The few works translated into English are only works of secondary value from ethical and theological standpoints. The above will clearly bring out the fact that Jainism is as vigorous and practical a school of thought as any European school and that it adds to its logical keenness of a well-cut Eastern system. It would be a material benefit to the task it have in view, if attention were paid to the great principle of aneakant vad, which anticipates the logic of paradoxes with which Hegal astonished the world. I hope the above will convince the indefatigible European scholar to look upon Jainism as a system pregnant with various lines of useful research and not as the chimera of a few fantastical minds. The small number of 2.2 million persons who profess the creed is not an index to the unpracticality of Jainism. The counting itself is at fault. The name may be borne by a small number;

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JAINISM but Jainism is no name of a propbet. It claims its conguests it every section of the Indian community where it was Jainism that spread humanity and manliness. The Vedic sacrifices were dis. continued; the Budhistic atheism was exposed; the Hindu philos. phy was brought nearer to truth by the post Budhic revivalists; the defects of Adwaitism were brought home to the minds of the Hindus and cruelty to the most trifling life was stopped or softened in vast populations all over India. It is not a small record. But here too, it does not end. Jainism is truth and truth is Jainism. It contains the best-known truth and whercyer truth wins. Can we not then say, with a German Professor, jiraNapavayaraNaM pasiddhaM jaMvUdIvamhi ceva savvamhi / kiti jasaM ca acirA pAvejjau sayalapuDha viye / /

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ANEKANT LOGIC . Logic, as applied to our present subject, is not a term denot. ing formal laws of thought. It constitutes the essence of Jain philosophy, without an adequate conception of wliose importance, it would be impossible to realise the place of Jainism in the great philosophical systems of the world and the contribution it has made to the progress of human thought. As will be indicated.further on, Anekant Logic is the doctrine which means to examine the very foundations of knowledge and also to explain the ontological problems that have beset philosophical speculations in all times. The value that Jainism itself attaches to this basis of its philosophy may appear extravagant to any superficial observer. It is asserted by a great Jain Acharya that this Logic is as important as the Absolute Wisdom possessed by the Keralin. It differs from the latter only in being indirect as distinguished from 'immediate' which is the characteristic of Absolute Wisdom. This loss caused by its being 'mediate' (araat or wa) is fully made up by its exclusive capacity to demonstrate the truth of Absolute Wisdom to mankind. Thus Absolute Wisdom itself, not to speak of inferior degrees of knowledge, is baseless without the Anekant Logic. Obviously, the reason of this is that this is the Logic that guarantess our capacity to know and provides us with criteria by which we should be able to test our knowledge. In one word it may be called the 'method of philosophy or that instrument of thought by which Tatra Gayan or philosophy is polished (Sanskritam) It bears, therefore, the all comprehending sense that 'Logic' is invested with in Hegel. It is in Jainism what the Science of Ideas is in Plato or the Metaphysis is in Aristotle.

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JAINISS1 61 A science that carries so much importance must be necessarily misunderstood and misconstrued. From its very nature, it is open to misconception. It is a very complicated thicory and as such, minds of limited capacity can but grasp only this aspect or that of this many-sided system. It strikes, morcover, by its paradoxes which appear from level-grounded standpoints as consisting of diametrically opposed elements. Their conncction can only be brought into a comprehensive view hy onc who takes his stand upon a higher platform. The untrained cye fixes itself only on one point at a time and hence the difficul. Ty in understanding what is but cicar as daylight to onc who possesses the philosophic insight of Anckani Logic. Thc beginnings of philosophy are, therefore, always monistic. So much so, that the very idea of piilosophy is at first considered to consist in ascertaining the one under the many or carlicr still, as in the physical philosophers of Greece. the highly immatcrialised matcrial substratum of the universe. All truth is licre embraced by the one, beyond which nothing is. "This doctrinc, to be classed under tlic Bhavaikant school accord. ing to Jain tcrminology, received its highest form in the Elcalic philosophy of India. The Bhavaikant doctrinc holds that being cxistcnce) is the only property of all things. Bring alonc is; all else is not. Inekant Logir has, therefore, to combat this monism (Ehani Vad) first. Honism is according 10 Inchal, self-destructive. 11 ignorcs one side of the antinonix. It is, therefore, called curtaft or enimicals to scil and non-self. Biaraikani makes mind and matter identical. li renders knowleuge impossibic by wiping out the difference between subicct ind ik oljaci. The Sankhyas who told the same vieur malic incir ara, the permar.. ent being, alone custent. But how can thic shed the maies

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JAINISM grau permanent on the ground that it is [h], cease to make Prakratis also permanent i. e. synonymous with Purush from whom they are so fictitiously distinguished? Again, the denial of all non-being by the Bhavaikantis means that the four kinds of Abliavas are unreal. But by denying, e. g., pragabhara and pradhiyansabhava i. e. the absence of an effect before its production, and after its destruction, everything becomes eternally existing, which means that no change or evolution is possible in the world. Similarly the denial of Anyonyabhava or the absence of a thing at a place where another thing exists, would result in reducing all the diversity in the universe to blank uniformity. Lastly the denial of Atyantabhava i. e. the non-being of one thing what its redical opposite is would lead to the confusion of every-thing with everything else. We, therefore, discard this form of monism and take up the next that follows to see if it satisfies our needs. Thought is said to move to and fro like the pendulum of a clock. As the school of Parmenides was followed by that of Heracleitus, Bhavaikant was followed by its opposite counterpart, the Abhavaikant. Both agree in being confined to an absolutely one-sided view of the universe; but the latter takes up just the end of the stick that their predecessors totally failed to grasp. Abhavaikant means that form of monism which holds every-thing to be Asadroop or non-being. It is hard to understand what this exactly means. But in its most obvious form, it is met very easily by Jainism by saying that if everything is unreal, the reasoning which tries to prove all else unreal cannot save itself from the same fate. The Baudhas, who are known in philosophy Kshanikekant Vadis, are however too hard to be thus summarily silenced. They slightly differ from their specultive kinsmen in emphasising upon the fleeting nature of all

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JAINISM existence which is, in its ultimate results, the same view as is taken by thc Abhaya Vadis. Thus the Baudhas are exactly our "flowing philosophers" holding every-thing to be 'mcre currents of incessant change.' Jainism waged a fierce war with them in old times, although by some irony of fate, in our own days, distinguished antiquarians piously confused one belligerent with the other. We shall only briefly recount of the principle objections against our Indian Heracleitians. Nothing is, but everything is not, as soon as it is. The moment that it lives, is also the moment that it ceases to live. There is no being; all is always becoming. But is becoming possible for what is not being ? Cause and effect are in reality two phases of one and the same thing. The two are relative Icrms, with their solidarity so vital that the negation of the onc is thic ncgation of the other. But Kshanika Vad makes the relation fictitious and consequently there is ncither causc nor csscct in any case. Causation is thus reduced to mcrc 'scqucncc in timc.' But even this idea of mere timc-relation is untcnablc in Budhism. If there is no cause, if there is nothing in the causc that is necessarily productive of the effect and is there is no cssential relation between the two, all certainty in the natural order vanishics and there remains no uniformity cven for bare timc successions, as the Kshanikavadis in ancient India or Comic and Mill in modern Europe tricd to hold. The Vadis were not satisficd with these arguments and tricy rejoined by insisting that the 'unity of nature'between cause and cffcct as understood by Jainism was a fictitious or Jupacharika onc. It is, said thcy, an illusion, a mental habit and not a real fact. What is an illusion, or as Mill would say a monial habit and not a rcal fact. What is an illusion mental habit? we think of Vararaka (n cal) as bcing a lion' or 'like a lion' by illusion or mental habit;but is this possiblc without our over having soen some linn? Even an Illusion pre-supposes a rcality of which it is an illusion.

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04 JAINISM The "fiction of causal relation is, therefore, founded upon. unquestionable facts. The Baudhas were not satisfied as yet. They took the last argument of the Empirical School,the argument of unknowability: The relation is either true or untrue or is both true and untrue or is neither true nor untrue. If cause and effect are one, there is no reason why we should distinguish then. If they are discrete, it is useless to find out relations as their is no certainty in the relations. To say that both the alternatives are true, is opposed to experience. Lastly, to deny both the alternatives would be to deprive everything of its nature. So, they conclude, that nothing can be said on the point. The answer to this sophistry is that if you call all relations to be unknowable, the things of which they are the relations also become unknowable by the same mode of reasoning. Again, the four-fold alternation' (aq:qifafania) by being called unknowable becomes immediately known. And also is everything changes totally every moment, what reason have we to accept an opinion that also changes with every passing moment ? This brings us to another set of objections to the hypothesis of flux. In ancient India, both the ontological and epistemological aspects of the problem of philosophy went hand in hand. The Baudhas whose ontology we are considering, also held that the mind is formed of the unconnected but successive sensations received from objects. This is met with by pointing out that on this theory, the mind that determines upon killing an animal is not the mind that kills it the next moment ; hence this latter commits the act without any motive and responsibility. And further the mind that has to suffer the consequences of this si is neither the mind that planned the act nor the one that executed the plan. That is, the Budhistic theory of changes following

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JAINISM 65 each other. in unbroken succession, being so changing withou cause, the killing of animals by a butcher is not caused and; therefore, implies no responsibility. The same objection applies to the theory of cognition as well as that of volition. If knowicdge consists of passing sensations without the 'unity of apperception' to connect them, there is no stufat or recognition of, for example this house as being the one that I visited yesterday. The sensational theory, therefore, destroys all knowledge by making both the subject and the objective world unstable. All properties of objects become fictitious as there remains nothing stable of which they may be the properties. Under these circumsstances, the doctrine of thic persistence of human personality after death becomes out of the question. This deals a deathblow upon the theory on which all religion stands and which is so deep-rooted a coviction that a theory of such meagre pretensions as the Kshanika Vad can never hope to be in the least countenanced by any school, especially if it' goes counter to that conviction. With another swing, the pendulum of Indian thought reaches the celebrated vicw of Adwait Ekant philosophy which has captured in our times the hearts of some of the most remarkable oricntalists of the West. Jainism did not, however, meet in this school as dogged a foc as it is popularly believed to have met. It is only the fame of the best-known advocate and defender of this school that has invested the controversy with much interest for the ordinary reader. Adwaitism is refuted on many grounds by Jain writers; but it will be here sufficient to indicate a few of them. Adwailism is only a form of the Bhavaikant doctrine that we have before reviewed. The two are related to each other just as Platonic panthicism is related to the principles of the Eleatics. As plato developed and dramatised the Eleatic Bcing, the Admit school polished and refined the Bliavaikant doctrine

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66 JAINISM by introducing more spiritual notions into the former school. Not only all the phenomenal universe, but all the spiritual world also is one homogeneous spirit containing and absorbing all the illusory manifestations in the universe. Adwaitism starts with this theory and thereon tries to explain-or explain away-all the external as well as internal world. Thus it is as unqualified and positive an Ekant Vad (monism) as any and naturally, it is open to all the general attacks on that Vad. No monism can consistently justify its right to leap upon the world of real facts from its original and legitimate position. The failure of Plato's attempt to connect his Ideal with the real world is also a failure to which the Adwait school is obviously doomed. . Visible differences cannot be accounted for by unaided Bralima. The intervention of maya may put its shoulder to Brahma's wheels; but the entrance of the maya is the warning bell for the pantheistic Brahma to exit at once. In any case, therefore, the world that is to be explained by the Brahma sounds the deathknell of the Brahma as soon as it begins its work. Monismmand of course, Adwaitism--carries within it the seeds of its own destruction. So the first objection is that Adwaitism digs the grave for the universally accepted duals like the doer and his action, the premiss and its inference and so on. Secondly, self cannot create the self. That means that Adwaitism cannot explain without some duality to help how the all-in-all gave rise to itself or to the other-than-itself. Again, has the Adwait doctrine any evidence to prove its truth? It may have it or it may be its own justification. In the former case the evidence brings in a duality; in the latter case, Adwaitism is condemned as unproved as nothing can be its own proof. If it is its own sufficient proof, why not extend the same right to Dwaitism and say that it is equally proved by its own nature? Yet again, it is a universal

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JAINISM 67 law of the mind to have its negative ideas based upon the knowledge of its positive ideas. You know a "flower" and it is because you know it that you can say that there is no "flower in the sky." You know that fire is inferred from the existence of smoke; and only from this knowledge it is that you can say that you cannot draw the same inference from the cxistence of water. Similarly, when you know that there is dualism in the universe, then and then only, you can imagine its negative, thc absence of dualism. Another logical difficulty arises when we further consider this doctrinc. Adwaitism holds that cverything is homogencous with cverything clse by its common property. But the supposi. tion of a common property without reference to the special properties of things is itself absurd. For example, 'the horn of the ass' is without any differentia because it is totally non-existant. In the same vicw, a thing is without its differentia only when it is considered to be totally non-cxistant. Hence, on the assumption of Adwaitism, everything becomes gna as being devoid of any differentiating quality. Finally comes that.cthical argument against thc panthicistic conccption of this school. There would be no distinction bctween an auspicious and an inauspicious action, virtuc and sin, knowledge and ignorance or Beautitude and worldly miscry. This criticism is met with by the assertion that l'edant removes the scpcratc cxistence of individual souls and makes thein bubles on the surface of water." This is said to go a long way in making altruistic morality acccriabic 10 men. This intcrpic1alion or Adwait theory has held somc savants or the west 10 applaud Vedic panthcism for its cosmopolitan icndencick. But in its logical foundations as well as practical results, this theory is singularly wanting in strength and consistency. Morality

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JAINISM consists essentially in struggle and consequently, pantheism, which by hypothesis makes struggle absurd, destroys the basis of moral conduct. Then again, the school which inherits the practical legacies of Vedant is the school that advises man to "defend his wife at the expense of his wealth and to defend himself at the expense of his wealth and wife" Surely this is not a doctrine to be championed by moral philosophy. The logical successor of this Vedantic Idealism, is the Njaya school. It occupies the exact opposite of Advaitism by holding that everything is seperated from everything else. If Adwaitism may be called the Nominalism of India, this may fitly deserve the title of Realism. While the former insists on the one being true, the latter insists on the many being true. The idea is the truth; this Platonic maxim may be applied to explain vedant. The individual is the reality; this is the thesis of the Naiyayiks. Jainism sets itself against every Ekant doctrine and evolves the truth by a combination of them. We have above shown that idealism is an empty generalisation without the individuals to be generalised. The antithesis may be similarly refuted. If every individual is independent, at least this individuality is a common property of all, e.g., materiality is the property common to ETE, qe, etc. If not so, being devoid of individuality, their independence also would be lost. Although individuals are seperate, individuality is a property residing upon all in common and hence, even individuals are homogeneous by their common property. Thus even the individualism of the Naiyayiks is vitiated by the very pre-soppositions of their own school. This will bring out the standpoint of Jain logic. The idea is not true; also, the individual is not true. What is the truth? They are both true -from different points of view. When the speaker lays stress on the one, he is speaking of the many with

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JAINISM only an implication. If the many are to the front, the one is not ignored but referred to only as secondary. The truth is neither in the one nor in the many; but it lies in the, the one in the many or the many of the one. Every individual implies an idea; and cvery idea prc-supposes the individuals. Existence as well as knowledge are governed by this relativity. Being possessed of the 5, 9 or the quality of existence, all things are one. So again, looking at the Paryayas or modifications, or again considering the differences due to material, place, time and quality (504, 922, 95779, ara), it is manifest that cverything is different from cverything cise. Transferring the same idea to modern philosply, the subject is the origin of all knowledge, because, he is the one in the many and thus he it is that makes the many possiblc. Exactly the same applies to the objects that give the subject all its contents. The subject differs from the objects by his rationality and the objects are different from the subject by thcir Sarswaroop or the quality of beind. This is not tenable since also the subject is charecterised by the Saiswaroop. The difference would deprive both the knower and the known of their rcality, If the known is without Satta, the known would bc non-existent. If the known arc Asat, the knower who is constituted by thc known would also become Asal. So in reality or TFT, there is no disparity between the subject and the objcct. The difference is only asfaq i. e. here, from the standpoint of rationality residing in thc onc and the materiality residing in the many. This will make clcar 10 a certain extent what the cssence of the Anckant doctrine is. But the usual formula by which this doctrinc is known to thc world is a littlc dry and hence it is understood by very few men. The usual formula is framed in ilc form of Sutras, a form which Indian scholars were very fond

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70 JAINISM of in olden days. Obviously, that mode was useful in an age in which writing was unknown. But as time went on, the disciples of every faith degenerated and with that degeneration, the significant sutras of the older age begin to loose their meaning to the up-informed mind and critics, sometimes through bias but often through ignorance, began to turn and twist the meaning of opposite parties to suit their own purpose. The epigramatic form of the sutras rendered the meaning borne by them open to mis-interpretation and irrelevent refutation. The sevenfold Syadvad * illustrates this more vividly than any other doctrine. The fundamental theory underlying this Syadvad is that everything in the universe is related to everything else and hence we ought not to narrow our vision by taking account of only this relation or that. It is but very crude and primitive philosophy to ignore the variety of things and their relations and to say that the side of the shield that faces you, is the all-inall of the shield. It is a very imperfect appreciation of the magnitude and multiplicity of the problem and its facts to generalise until there is no possibility of extending the process. Ekant Vad is necessarily such generalisation. The Syadvad opposes all sorts of one-sided theories. It asserts apparently contrary predicates of one and the same thing. In the eyes of unrestrained absolute generalisers like the Ekantists, such reconciliation of opposites is an impossibility. Every statement that we make is qualified by its paryayas. There are four classes of things which give rise to such modifications and make contrary predicates consistent. Time and space are the two causes that make variety of predication possible and that would easily be recognised by students of European thought. The Syadvad says that every assertion is variable with every change in time and space. This * Vide pp. 54-56 Supra.

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JAINISM 71 is a common way of putting the deeper theory of time and space being the essential 'foims' of every perception. They are two invariable agents in our determinations of objects. Every mode of looking at a thing must take into account these factors. If you introduce the slightest variation in any one of these two, the whole view is changed. The other two variants are you and a "The recognition of Dravya or matter as being an eternal coefficient in the products of our existence and knowledge, solves certain obvious difficulties. Idcalism is nursed by every school that neglects the essential relation of matter to knowledge, without which, everything becomes a 'fiction' or a mere flatus vocis. By postulating matter as an original ingrediant in knowledge, the endless webs of idealists are relegated to the realms of shadows and phantoms. The last factor is cqually necessary for an adequate explanation of the universe. Matter without a or property is an unfounded abstraction. In this abstraction, indeed, it would be sufficient to crcate some indefinite and hazy counterparts corresponding to our ideal universe. But how to explain the variety in material cxperience and actual knowledge? That is done by attributing ccrtain properties to certain Matter. These four factors of knowledge necessarily Icad to changes in our conceptions of things corresponding to changes in the factors themsclves. In substance, this is what Syadvad tcaches. The varicty of standpoints recognised by this school is somctincs compelled to yield scepticism in knowledge. But, as Dr. Bhandarkar points out, this objection is groundless. One of the scvcn modes of predication expounded by the A i is positively intended to oppose scepticism. The watrica radis are always severely dealt with as being inconsistent with themselves. To call a thing "unknowable' is 10 affirm some knowledge about

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JAINISM it. Hence uncertainty in knowledge is a self-contradictory position, according to our theory. There was very keen controversy and an amount of hair-splitting over the attempt of our school to reconcile existence and non-existence as residing in one thing. The answer to such criticism is that antagonism is only relative in the universe. But as "we are immersed in the conflict and occupied with our adversary, we cannot at the same moment rise to the consciousness of that power which is working in him and in us alike." + As Hegel would put it, being and non-being are identical. The Adwait and the Prithakiva of objects, idealism and realism, universals and particulars, unity and difference, subject and object, these are relatively opposite to each other ; but they are not parallels to run into eternity without for a moment converging towards each other. The absolute parallel is a fiction in true philosophy. It is only our narrowness of view that our horiozon closes with a widening gulf. But this. is forgetting the very ground of all opposition, the ground which makes the absoluteness of every opposition unthinkable and without which opposition would have nothing to stand on. This is to stop with half the truth ; for it is ignoring the integrating force in all nature which includes and transcends differentiation.

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Appendix JAIN KINGS The Jains are celebrated in ancient history and there were many Jain kings in those days. King Vajrakaran who ruled in Dashanagara (the present Mandessore) was a Jain and bowed before none but the jain Gods. It is said that there was a great fight between this Jain king and Sinhodar, the Sarvabhaum king of Ujjain, in consequence of the insult which thc Jain king offercd to the latter by refusing to offer saluation to him, in which Sinhoder was worsted. Shishupal, the ruler of Chanderi near Lalitsur, was a Jain. Gandharvasen and Shrivarma, the kings of Ujjain, arc described by some authors as being Jains but to mc, it is still a question. The Vallabh king Kumarpal was a grcat patron of Jainism. Maharaja Sampadi, the greatgrandson of the famous Baudh king Ashoka had embraced this faith. Ashoka himsclf is held by certain scholers to have been a Jain bcrore he was converted to Budhism. Wbilc writing about the Udaipur royal family, Col. Todd says in his Annals of Rajasthan that cven uptil now, the queen of Udaipur receives with great ceremony any Jain ascetic who miglit happen to visit the city. The origin of this custom was that the famous Rana of Udaipur Pratap Sinha was assisted by a great Jain, named Bhamasah, with an army of ten thousand men, when the king was in grcat stress in his stuggle with Akbar. The story of Pannadai is known to us all. It is said that it was a Jain, by name Asasah, who gayc refuge to that noble woman and the prince whom she had saved from Banveer at th: cost of her own son. At Mamdu or Mandapachal, a Jain served the Mohamedan king of the place as his Dewan. :

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ARE JAINS ATHEISTS Wylero -good deal of controversy as to whether Jainism is atheistic or not. Shankaracharya and following him, many European orientalists answer the question in the affirmative. But to call the Jains atheistic is a misunderstanding. According to their view, the Karma and the Universe are unbegun, indestructible and everexisting. Whatever we do, i. e. our karma is sure to produce its results on us. God will not interfere to undo these effects even if we prayed to the utmost. That God is omniscient perpetually living and auspicious in nature, is admitted by the Jains. But that he will ever be kind to us beyond our deserts is denied by them. The Law of Karma is universally true. The soul of man elevates itself by the path of the three jewels, i. e., True Faith, Knowledge and Conduct and after attaining Nirvana or Moksha (i. e. freedom from all bondage of passions) it becomes divine. The God is not the creator, protector and destroyer of the universe. He is only the most perfect soul. So they believe in God but differ as to his work. On this difference, they are charged with atheism. If so Shri Krishna who, in his DIVINE LAY says: "The Lord does neither create the actor nor the actions of the world, nor does He determine what actions shall bear what fruits. This is all natural Nor does He take anyone's merits or sins. When ignorance throws a veil on wisdom, people go astray" --surely, the Divine singer of these lines must be called an atheist. So the way to consider this problem is to accept the meaning of an atheist as given by Panini who defines a Nastika as "one who does not accept the truth of after-death existence of the soul. The Jains who believe in the Swargas or heavens & the hells are to be considered as perfectly theistic. The Digambars and the Shwetambars differ as to the

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JAINISM ... 75 number of heavens but there is no doubt that there are other worlds besides this which the soul has to pass throgh before final liberation. But if the atheists are those who deny the absolute authority of the Vedas, the Jains in company with the Moslems, the Christians and the Brahmos will have no doubt to be styled as atheists! In fact, the Jains can under no circumstances be called Nastiks (in a derogatory sensa.) Transcribed from Mr. Apte's Marathi Lecture on Jainism. Latest Population figures of. Major religions Communities ( In 1951 & 1961) 1951 1961 Hindus 30,35,75,474 36,65,02,878 Muslims 3,54,14,284 4,69,39,357 Christians 83,92038 1,07,26,350 Buddhists 1,80,323 32,50,227 Jains 16,18,406 Sikhs 20,27,267 78,45,170 62,19,134 Others 18,48,224 16,06,964 Total 36,10,88,090 43,92,34,771

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Abhavaikant Achauryanuvrita Adharma Adwaitism criticised Ajeeva " 29 Akasha Anekant Logic 23 3 association with jeeva subdivisions of 13 13 33 Antaraya Karma Anubhag Bandha its purpose importance essence 77 Anuprekshas Anuvritas, the first the fifth Aristotle on creation Asrava Athithi sanvibhag Ayu Karma "" Bandha B. the four classes of Bhagavat Bhartrihari on Jin ww ndex. Bhavaikant criticised 62 Bible on animal food 11 3 Brahmacharya Budhistic theory of knowledge 47-65 3 C. 3 3 Ceremonies, fifty-three 3 Charitra-mohaniya karma 60 Chhedopasthapan 60 Creation in Adwaitism 60 69-72 5 6 7 "" refuted by Jinsen Weber on 35 ,, Samaya Sar on 2,5 5 D. 14 Desh vriti 4 11 Dan 11 Darshan stage 34 Darshana varaniya karma 2 Degeneration of Jains Devas in Jainism Dharma Dharmas, the ten Dhriti kriya 27 Divisions of the subject 32 Dnyanavaraniya karma 61-62 28 64-65 17 .4 4 9 46 48 AAAA 49 48 14 10 4 57-58 * 10 51 3 17 1 4

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E. ... corresponding Asravas of Ethics of Jainism , 53, 54 Keshavaya 17 * vedant 68 Kshanikekant 62-64 : F. L. Frecwill theory 54-56 Lucretius Ferdosi on killing 28 M. G. .. Mahabharat God related to man Matcrial prosperity of Gotra karmas Jains 5 Gun Sthanas Milton Gun vritas Moda kriya Guptis Moksha Guyanavaraniya karma. 7 ,, importance of Moral prosperity Modes of Karmas Image worship N. >> postures 25 i, as described by the Nam karma Bhagavat Gita Nirjara Nirmalya National welfarc Jain kings Non-crcation theory 33-34 Jainism, mcaning of 1 Non-Jain references Jccva 2,3 to Jainism 27, 25 Jcwcls, thct hiroc 10 Nyaya criticised Jins, meaning of : 1, 44 Jineshwars, meaning of >> synonyms of Panini's vich' of Nastik3 Parchatushtaya Pariharvishudhhi Kal 3 Parishnhas Karmas 4 Pradesh Bandha 40 K.

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Prakratisupi Bandha 5 Pratikramana) 39/40 Principles, (Saxen) Up Jainism 2 ,, classification justified 2 Proshadhopovas 13 Pudgal 2 Smallness of Jain population ,, accounted for Source of human activity Stithi Bandha Stages of life, next Suksham samparaya Swachatushtaya Syadyad * 28, 70 >> Dr. Bhahdarkar's views on 30,31 R. Results of Jainism Right conduct Rites, fifty-three T. 9,13 >> knowled S. Tapas Tatva Sallekhana Theory of God 45, Samayika Theosophical nature Samayika Stage True Insight Samitis Samyaktva explained Sanitation Sanvar Saavar causes of 7 Vaiyya vritya Satyanuvrita 11 Vedas on Jainism 30, 32 Sections of Jains, names of i Vows compared with ,, compared penal Laws 36,40 Shalyas 14 Vriat Stage 10, 11 Shankaracharya Shiva Dharma 28 Shravaka 10 Siksha vritas 12. Worship justified Sidhas, characteristics of 24 ., described W

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