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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- 2 - 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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- 3 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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- 2 - 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 Chandanbala 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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- 3 - man can be great. For this, birth, family and caste are of little use". ....... Bhagawan Mahavir 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 anekantavada to promot, tolerance in thought. He taught syadvada 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 a 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 ...2.

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(non-soul) and the importance of Jiva as compared to Ajiva. - 2 - 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, ...3.

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- 3 - 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 ...3.

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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