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the trenchant and for long effective Buddhist protest which that elaborate ritual evoked"10.
The interest of Jainism to the stuudent of religion lies in the fact that it goes back to a very early period and to primitive currents of religious and metaphysical speculations, which also gave rise to the oldest Indian philosophies like Sankhya, Yoga and Bu9dhism. It also shares their theoretical passimism and the practical ideal of liberation 11
Jaina approach to truth saying that it has many facts leads to relativism though not to pluralism. Their acceptance of the uniqueness of each soul and stress on individual effort to reach kaivalya makes it a humanistic religion. The ills of the 20th century are absolutism and ideological dogmatism. These attitudes will lead the world to catastrophy and more so in a nuclear age.
The Jainas say our affirmative predication is dependent on Svadravya, Svakshetra, Svakala and Svabhava. If it is paradravya, parakshetra, parakala and parabhava it can be negatively predicated. This approach to understand alien religions, cultures, political and social systems will lessen the tensions in the world and improve our quality of life and make this planet a better place to live. As Ratnasekhara in Sambodhasattari says "No matter whether he is a Svetambara or a digambara, A Buddhist or a follower of any other creed, one who has realised the self sameness of the soul, i.e., looks on all creatures as his own self, attains salavation"12. O 10. Mrs. Sinclair Stevenson, The Heart of Jainism
p. XI. 11. See Jainism' in Encyclopaedia of Religion and
Ethics. 12. Radhakrishnan, "Indian Philosophy", Vol. I,
p. 328.
AVADHU ATMAJNAN MEN RAHANA
(ray ! 37TATA EFT!) Avadhu, live in the realization of soul
never say anything to anyone One who realizes the self, knows all beliefs
fighting In the heart does not keep onesidedness,
sees two-coloured wings All sorrows and sickness end, becomes
immortal and unchanging Does not believe in muum and tuum
breaks the worldly bondage He keeps in his mind and soul the form
which is invisible, incomparable, ultimate He forsakes the pleasures of physical sight,
with determination follows intuition One thief is very active and militant
he is found all over the world in sly One has to keep vigilent and not permit
him to enter the house secretly One who leaves one and takes up the other
only fans the fires of passion Suri Rajendra's saying you ponder
keep yourself on vigil, well-equipped.
(Contd. from page 32 ) were attracted to the campus of the temple to witness epics and Puranas of India, were also put on the performances. The Hindu shrine, being the centre
stage with suitable arrangements and adaptations. of culture, formed the appropriate venue for the
In short, the stage went on to preserve a lively trastage.
dition of an art which is rightly called by Kalidasa
as the only source of pleasure in different ways to The activity of this stage was not limited to
men of different tastes. 10 dramatic performances alone. Praband has and Campus in Sanskrit, drawing their theme from the 10. Malauikagnimitra, 1.4.
o
V. N. S. 2503
Jain Education Intemational
For Private & Personal Use Only
www.jainelibrary.org
| SR No. | 012039 |
| Book Title | Rajendrasuri Janma Sardh Shatabdi Granth |
| Original Sutra Author | N/A |
| Author | Premsinh Rathod |
| Publisher | Rajendrasuri Jain Navyuvak Parishad Mohankheda |
| Publication Year | 1977 |
| Total Pages | 638 |
| Language | Hindi, Gujrati, English |
| Classification | Smruti_Granth & Articles |
| File Size | 38 MB |