Jain Journal 2004 04

SR No.: 520154
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2004
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 31

232
JAIN JOURNAL: VOL-XXXVIII, NO. 4 APRIL 2004
formed deva-Brāhmanas were entrusted with the care of Jinālayas and the performance of elaborate rituals: “Thus the Jainas converted the varna system into what was for them an acceptable form. The role of theistic creation was eliminated, and the existence of a class of 'spiritually superior laymen', analogous to the Hindu Brāhmaṇas was justified on the basis of conduct, rather than of some irrevocable cosmic order” [P.S. Jaini, : 291].
Jinasena felicitously accomplished a careful integration of the traditional Hindu Samskāras, rites and rituals, into the Jaina fabric. While Jainizing some important social norms, Jinasena was keen on evolving a parallel system which would remain uniquely Jain, in spite of apparent conformity with Hindu practices. Classification of Kșatriya, Brāhmaṇa, Vaiśya and Sūdra, does not follow the Hindu inythology of describing their origin from various parts of the body of Prajāpati. The Jaina Sūdra can perform all the lay ceremonies and attain the quasi-mendicant status. The Jinas are not avatārapuruṣas, divine incarnations, but they achieved that exalted status to which man can aspire. This universe was not created by Jina or any god, and it cannot be destroyed by Jina or any god. Jaina Purānas sanctify only human heroes and extol their virtues and heroic deeds and victories, preserving a different recensions of such accounts. The designation of novel categories of Salākā-Purusas, Illustrious Beings, in Jaina Purāņas made the narratives more attractive. The beginning portion of the Purāna is closely connected with the origin of civilization at the start of a new time cycle. A useful discourse on the concept of time, space, and universe unfolds along with epochs of the Manus. The contents of the Purāņas are traced to the now extinct ‘Pūrvas', ancient ones, possibly a synonym for the Purāņa itself. The Jaina Purāņas were composed in Prakrit, Sanskrit, Apabhramśa, Kannada, Tamil, Gujarati and Rājastāni.
Jinasena, it should be said to his credit and merit, is eminently successful in this creative endeavour, with considerable literary skill and traditional wisdom. Fully and ably exploiting the rich potentialities embedded in the hagiography of Rșabha, saint-scholar-poet, three in one, Jinasena accomplished a fusion of the primitive with the profound elemens of the first stage of man's socio-religious awareness, animism.