Service of Jainism to India

Author(s): J S Shah, U H Jain
Publisher: J S Shah, U H Jain
Catalog link: https://jainqq.org/explore/269192/1

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FROM SUREL VALLABH SURI
SMARAK NIDHI
PUBLISHED BY:
J.S.SHAH U.H.JAIN
JAINISM
SERVICE OF JAINISM TO INDIA
Jainism is a religion of varied and Mul-Lifarious activities. It held a very prominent position in the literary world of ancient India and has produced great geniuses in every branch of literature. The Jain scholars and philosophers have composed works so voluminous and learned on Philosophy, Logic, Grammar, Mathematics, Prosody, Comparative Religion, History, Biography, Astronomy, Lexicography, Medicine : 01 varioun other jota 10 Hameroun 1 Went 101 here, that they excite the wonder and admiration of even the Western civilized world. The famous and ancient libraries of Cambay, Jaisalmer, Patan and several other places and the private ilbraries of many Yatees and Saadhoos bear out fully the truth of my
assertion.
---page 41
The special feature of Jainism is its claim to Universal brotherhood. It opens its portal to

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all, irrespective of caste and creed. Its main object is to lead all men to salvation and admits within its sacred pall the Aryans and the Non aryans alike. In ancient times when the masses governed under a tyranic pristhood ,Jainism came forward and freed them from its tyrannical yoke. Like some of its contemporary religions it does not preach that the high born only, have the privilege of reading the sacred books and penetrating into the truths of religions. On the contrary it very nobly and boidly proclaims that Jainism is the common property at all, high and low, rich and poor and that everyone has the right of drinking at the fountain of knowledge revealed by the ancient Tirthankars. Thus Jainism has been the solace of millions of human beings and helped them in their evolution.
The essential criterion of Jainism has its spirit of absolute toleration and
been
nonpersecution.
The
Jains never forrel ihr: 11
religion upon others. They opened the treasures of
their religion before the masses and the latter
11. In ancient times, when mighty king like Chandra Gupta, Samprati, Kumarpal and several others were converted to Jainism and when it was
made a state religion, Jainism 11ke its hostile
sects, never took advantage of its patrons to persecute the followers of other religions.
page 52-53

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SHREE VALLABHSURI JAINA LITERATURE SERIES NO8
LORD MAHAVIR AND HIS TEACHINGS LORD MAHAVIRA - An Evaluation
Dr. S.B. DEO, MA Phil
It is well over two and a half thousand
years that the personality of Lord Mahavira
illumined the religious horizon of India, And
yet with the passage of several centuries, the
influence of his teachings, instead of waning.
as happened in the case of several others, is on
the incrcase. His name still remains a rovered
memory and an envigorating spiritual force to
thousands of people. What then, is the secret
of this everlasting popularity?
The answer lins in the review of the work
done by the Lord during his lifetime. With his
towering personality, his struggles against
various hardships and hence his wisdom arisen
out of his own experiences couplod with the zeal
of a reformer and the patience of a missionary,
he could rise to the occasion.

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The two hundred and fifty years which are
supposod to have olaraorl hot woon Parshvanatha and
Mahavira possibly saw, as evidenced by the
Sutrakritanga, the rise of numerous sects and
subsects loosely grouped into several monastic
communities. The ritualistic practices in
Brahmanism were again coming up to the forefront.
The ideas about the superiority by birth and the
privileged position of the priestly class were
gaining ground. The commanding personality of
Parshvanatha was no more on the scene. Against
such a chaotic background Mahavira had to work.
Ho immodiately grasped the situation and
had the courage to declare
The nxternal appearances are no tort, whot
is really required is the mental purity and the
behaviour which would lead to such mental purity
and the consequent equanimity. Therefore,

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otherwise fake ascetics would take the
field. Hence the real brahmin should be
It is the penance and celibacy that make
real brahmin. It is the ideal behaviour which
implies non-attachment towards worldly matters that idealises a person.
Once this emphasis on actual behaviour,
rather than mere sermons on it, was laid bare
before the then somewhat demoralised society,
Mahavira led this attack on the caste system. He had the courage to declare that
It is the Karman and not the birth that
determines the social status of a person. These ideas were revolutionary ideas indeed! And the receptive intelligent ideological elements In Brahmanism welcomed these ideas. It is significant
to note that the ganadharas of Lord Mahavira were
brahmins!
Page 22, 23 & 24

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NON
-
VIOLENCE A WAY OF LIFE
(A sketch of Bhagwan Mahavir's life and teaching)
BY: DR. KUMARPAL DESAI
(One is born a Brahmin, a Kshatriya, a Vaishya or a Shoodra according to one's karma) Thus he led shoodras out of the darkness of slavery and lifted them up from beastliness to godliness. He said
that a man or woman of any caste could practise religion. In fact he said that a monk should not be at all conceited regarding his appearance, caste, knowledge, penance, and celibacy. This was. Bhagawan Mahavir's great, social revolution.
He changed the whole situation. This true insight given from the depth of his soul made a permanent impact on the society. Bhagawan Mahavir fearlessly and firmly expressed his thoughts and 11berated people from the bonds of a certain class of people, from the practice of violence and mental slavery.
He led the society out of the bonds of the caste

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system. The completely revolutionised the concept
of the high and the low. He revolt ed against the
convention which laid down that woman should be
under her father's protection in childhood, under
her husband's protection in youth and under her
son's protection in old age. Now onwards, the
distinctions of caste or gender shall not obstruct
the development of the soul. Under the aspect of
the soul, all are equal. Brahmin or Shoodra, man
or woman, young or old-whoever makes efforts can
attain liberation.
It was in order to justify this
that he made Chandanbālā his first nun. He helped
man overcome the dependence on fate and on the
grace of God.
In preached that man should make
efforts and said, "lowever great a god may be
and however good his heaven may be, if man shows
his humanity even a god bows at his feet.
That is
why man should insist on truth and love. It is
by his deeds., his virtuns and his stort, that

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man can be great. For this, birth, family and
caste are of little use".
....... Bhagawan Mahāvir showed that the differences
of creeds and sects are subsidiary and every creed
has relative truth. He preached that man should
never cause, harm to anyone. He gave the doctrine
of anekantavāda to promot, tolerance in thought.
He taught syâdvāda to promote harmless speech.
He showed the importance of possessionalessness
in society.
Page No.33, 34 & 35

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Lire FORCI The World of Jainism
By Michael Tobias
Chapter One
Ethical Realism:
Jainism is a momentous example to all of
us that there can, and does exist a successful,
ecologically responsible way of life which is
abundantly non-violent in thought, action and
deed. We might misread our history, go forward
confusedly lo perpetrato other fol11es, but we
will do so knowing that there is a viablo
alternative.
• Page - 3
Chapter Two
First Encounters:
Jainism was the only large-scale force in
Indian society that never accepted the cast e syster
and that provided equal status and equal rights to
...2.

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women. Those right s-however restrictive in their
definition - included abortion, and while the fetus
is considered inviolate from the moment of
concortion, tholny Inila
ninacioun
pontention
control - allow for medically approved forms of
birth control. This is not to suggest that the
Jain religion officially ordains contraception, but
as a social practice it is allowed. In addition,
a Jain doctor will normally agree to perform an
abortion if the mother's health is in jeopardy.
Page - 31 & 32

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GUIDELINES OF
JAINISM
PUBLISHED BY SIIRI VISIWA KALYAN PRAKASHIAN TRUST
MEHSANA.
WHAT IS THE JAIN DARMA OR JAINISIM
Before we understand the meaning of the Jain dharma, it is absolutely necessary that we should have a thorough knowledge of the word, dharma or religion because for thousands of years, innumerable wrong notions about dharma have been ngrished and held by people. Dharma or religion is neither a cult nor a creed; nor is it a reserved system of any community, Dharma is not entirely related elther to an individual or to a society: nor is it confined to any aren. Dharma la the
essential nature of an individual or an object. Shramana Bhagawan Mahavir hos explained the meaning of dharma clearly thus:
"Vatthu Sahavo Dhammo"
Dharma is nothing but the real nature of an object. Just as the nature of fire is to burn and the nature of water is to produce cooling effect, in the same manner, the essential nature of the sole is lo seek self-realisation and spiritual elevation.
if we examine the matter thus, we find that dharma acquires different definitions in different contexts but here is a simple and clear meaning of It: Dharma is the name that can be given
...2

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:2:
to
allthe
elaborate
codes
of
conduct
and
spiritual exaltation".Dharma can be the only means to understand and realise the true meaning of 11fe. Dharma in its real sense is that which leads the soul on the path of felicity, peace and spiritual bliss; and impels it to be active and progressive. The great Jineshwaras have defined dharma thus:
Arhat dharma- the dharma of Arihantas or destroyers of the inner anemi.cn namely
the
Karmas.
Anekanta darshan the Ideology that 18 comprehensive and is not limited to a single point of view.
Vitarage marg- the dharma that has been expounded by the Paramatma who is devoid of n11 nttachments and hatred.
Thus, Jainism is known by various names.
Who is a Jain?
The devotee of Vishnu is called Vaishnavillion devotion of Shiva in onlleol n Shiva; the follower of the Buddhin la enlloc a Buddhist; the follower of Christ is called a Christian. In Ile
TV or lower of Jimenhwnr 1 knowi i Jhin. Ince, this dharm has become current, established and renowned under the name

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: 3:
of the Jain dharma. One who follows the path shown by Jineshwar is a Jain.
Such a man 18 à Jain to whatever nation he may belomn; to whatever sect or creed he may belons; in whatever philosophical context he might hav ebeen born or brought up. The Jain dharma 1s not a religious sector creed., Anyone can adore and follow this dharma irrespective of his caste and creed. This living dharma is meant for $11 .19
The Jain dharma
15
This dharma 18 absolutely independent,
unique and systematised among the religions of the world. It has its own philosophy: 10 has a code of conduct tested by time. It has a unique outlook
and wisdom. By means of this dharma, 1t 18
possible to see and examine the nature and real
dimensions of very object in the miveries. There
is no definite day or date for commencing to Ilve
according to this dharma. Moreover, this dharma
does not have any seer who first preached and expounded it. The Jain dharma has been in existence from times immemorial. In relation to time, that which undergoes changes according to the passage of time, naturally pass through the phases of gradualevolution and gradual decline. This process of development and decline continues
in the endless and boundless flow of time.
-------page 5-6

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THE JAINA PATH OF PURIFICATION
By PADMANABH S, JAINI
Mahavira and the Foundations of Jainism
Who are the Jainas?
NEN
The designation Jaina, applied to the
approximatoly four million members of one of
India's most ancient sramana or non-Vedic religious
traditions, 11terally means "follower of a Jina".
The Jinas aro "spiritual victors," human teachers
said to have attained kevalagnana (Infinite know it,
and to have preached the doctrine of moksa ( salvat 151
Such figures are also called Tirthankaras (Bulldort 8
the ford (which leads accross the ocean of suffering /
It is believed that twenty-four of the appear in
each half of a time cycle, have done so from
beginningless time, and will continue to do so
forever.
Hence a Jina or Tirthankara is not the
founder of a religion; he is rather the propagator

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of a truth and a path which have been taught in
the same manner by all teachers of his everpresenta
imperishable tradition. Each Jina reanimates this
tradition for the benefit of succeeding generations.
The teachings are neither received through devine
revelation nor manifested through some inherent
magical power (as, for instance, the Vedas are
alleged to be ).
It is the individual human soul.
itself which, aided by the earlier teachings, COME
to know the truth. Strictly speaking, then
worshipping or following the teachings of a
particular Jina has no special significance;
nothing new is taught, and the path remains always
the same. Even so, it is natural that those teachers
who most immediately precede the present agr would
be remembered more readily.. Thus we find that
the last few Jinas - Nemi, Parsva, and especially
Mahavira, final teacher of the current timel cycle

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3 -
are often regarded as the teachers and taken
the objects of a certain veneration. Recent Acti
$200-2
-vities in the Jaina community celebrating the
2500th anniversary of Mahavira's nirvana (final
death) attest to this phenomenon.
Page 1, 2 & 3

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JAINISM EXPLAINED
Paul Morett
PREFACE
By Dr. Natubhai K. Shah, Tresicient, Jain Samaj Europe
The aim of the Jain philosophy is to purify:
the soul and manifest its natural virtues, 11 ke
complet, bliss and knowledge.
It describes a
clear-cut path in a logical fashion, and any person
who follows this path can advance his or her own
soul spiritually and ultimately reach final
11beration (Mokea) whorn thoro 1 pormonont bliss.
Our body is the house which the soul occupies.
Most people give more importance to materialistic
things and to the body, which wo are going to learn
behind when we go, rather than to spiritual salvation
of the soul. By describing the theory of Karma,
its attachment to the soul and the method of shodding
this Karma from the soul, Jainism has shown the
way of permanent happiness. It also describes the
two components of this world, Jiva (soul) and Ajiva
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(non-soul) and the importance of Jiva as compared
to Ajiva.
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The religions which developed in India
could be classified as Vedic (Brahmanism or Hinduism) and Non-Vedic (Jainism and Buddhism). Both Jainism
and Buddhism have full faith in the concepts of the
soul, the other world and emancipation. Any philo
-sophy which accepts the existence of the other
world and transmigration of the soul, a fact beyond our senses, is sometimes called astika, and
hence Jain philosophy from one point of view may
truly be called astika.
The philosophy of Jainism is logical, practical,
scientific and suitable to the needs of the modern
FU
world. By the doctrines that it has preached,
**
the architecture and fine arts it has produced,
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it has made a great contribution in the develop
ment of Indian culture and civilisation.
Page 6 & 7

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ESSENCE AND SPIRIT OF JAINISM
By CHITRABHANU
Jainism is not a sect or just one more
conflicting ideology - it is a way of thinking
and living.
The greatness of Jain philosophy lies in
the fact that its teachings as sure the greatest
happiness of the greatest number," not only of
men, but of all living beings; under all
circumstances.
Its philosophy is not essentially founded
on any particular writing or external revelation,
but on the unfoldment of spiritual consciousness,
which is the birthright of every soul. Mere words
cannot give full expression to the truths of
Jainism which must be felt and realised within.
The Jains are in arlyocales of the involop
ment of man in all aspects-physical, mental and
spiritual. Through knowledge and endeavour the
...2

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individual develops and unfolds the potential
within him.
The word Jain is derived from the generic
term "Jina".
A person who conquers his lowes
nature, 1.2. passion, hatred and the like and brings
into prominence the highest, and achieves the state
of the supreme being is called a Jina. There have
been several Jinas and there can be many more in
the future. A Jina who is a guiding force to his
followers, reviews principles of religion and
rejenetut
the commity, is called a
"Tirthankara".
Arimath wiodatno, back to the brainning
of the world was the first Thirthankara and founder
of Jain religion according to Jain philosophy.
Today in the tviontieth century we live in the ora
of Bhagwan Mahavira, the twenty-fourth and the
last Thirthankara. Bhagwan Mahavira was born in
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598 B.C. in modern Bihar, lived upto the age of seventy-two years and attained Moksha, i.e. salvation, in 526 B.C. He revived the Jain philosophy about 2500 years ago. Since that time Bhaquan Mahavira has been the spiritual guide of the Jains. Even now about four million Jains of India practise the preachings of Bhagwan Mahavira and it is the duty of their mentors to guide them in practicing it in 1ta spirit in this rapidly changing world. "What then, is the essence, the spirit of Jainism?" - you may ask. Jainism, viewed as a whole, rests on the pour pillars which are Ahimsa, 1.n. Nonviolence, Anckaritworl, 1.. Theory of Rrlativity, Aporinraha, . i.e. Nonacquisition and Karma, i.r. Doods or Action. Nonviolence, Theory of Relativity, Nonacqui ...Il tono! Danesti di distante Page 3, 4 & 5