Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

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Jaina Philosophy and Religion the Venerable Ascetic Mahāvīra was highly revolutionary. The path he showed can well be regarded as the religion of man in its true form. It looks upon all human beings as equal and discriminates none. It enjoins justice to all, men and women. Any man can follow it according to his capacity, circumstances and conditions. As it is taught by a Jina,' it is called Jaina religion. Otherwise, looking to its object of welfare of all and its universal appeal, it can truly be called religion of the people at large (janadharma).
There were śramanas (non-Vedic ascetics), brāhmaṇas, munis (mendicants) and tāpasas, who were lax and hypocritical. Universal friend Mahāvīra took them to task. He observed in Uttaradhyayana (chapter 25) as follows:
na vi mumḍiena samano na oṁkāreņa brāhmaṇo/
na muņi rannavāsena kusacirena na tavaso //30//
Meaning: One does not become a śramana (non-Vedic ascetic) by mere shaving one's head, a brāhmaṇa by mere muttering Om, a muni (mendicant) by mere living in uninhabited woods, or a tāpasa by mere wearing garments made of bark or kusa grass.
We should acquaint ourselves with the inner life of a man. We should not be misled by his dress, external appearance or overt behaviour, and should not think that he certainly possesses qualities which they suggest. This verse warns us against the danger of being deceived by the outward appearance and overt behaviour of a man. Again, the following verse throws a flood of light on this matter.
samayāe samano hoi bambhacerena bambhano/ nāņeņa ya muņi hoi tavena hoi tavaso //31//
Meaning: One becomes a śramana by equanimity (samatā), a brāhmaṇa by the spiritual practice for the realisation of the Supreme Soul (brahmacarya), a muni by knowledge (of soul as distinct and different from body, etc.), and a tapasa by austerity (judiciously observed without any desire for fruit and with the sole object of the good of oneself and others).
1. Jina' is not a proper name of any one individual. It is a generic term applied to all those who have conquered the passion of attachment and become perfect seer (i.e., omniscient).