Page Text
________________
Evolution of the Jaina Treatment of Ethical Problems
25
of there being a Jaina layman at all, their preoccupation being with a Jaina mork. But even later Agamic texts which explicitly and elaborately expound a Jaina layman's religious duties do not in this connection recommend the practice of idol-worship. In view of this all the Sthanakavası case becomes almost unassailable--like the Aryasamāja case that the Vedas do not recommend the practice of idol-worsbip. And the analogy is not at all superficial. For the Sthanakavāsı sub-sect of Jainism originated in the midst of the favourable anti-idolatry atmosphere generated by the advent of the Muslim rule in India, just as the Arya samāja sub-sect of Vedicism originated in the midst of the favourable anti-idolatry atmosphere generated by the advent of the Christian-British rule in India. Both these sub-sects found solace in the discovery thut their respective old scriptural texts were free from all tinge of idolatry, but both were faced with the hard fact that the mass of their co-religionists had turned downright idolatrous long long ago. For in what might be called the post-canonic phase in the history of Jainism the entire mass of Jainas had openly and euthusiastically embraced idolatry, just as in what might be called the Purāņic phase in the history of Vedicism the entire mass of Vedicists had done so. Even so the success of the Sthāpakavāsıns among their fellow-religionists was relatively greater than that of the Aryasamājins among theirs. (Incidentaly, it might also be noted that an anti-idolatry trend - called Taranapanthaarose in the midst of the Digambaras as well; but this trend was much less influential than the Sthanakavāsi trend arisen in the midst of the Svetambaras. The reason for this was that by the time the anti-idolatry movement was afoot the Digambaras bad, for various historical reasons, ceased to be a developing community.)
This much analysis of the most important points of difference dividing the most inportant modern sub-sects of Jainism was necessary, for in much theoretical discussion conducted by the Jainas themselves these points unfortunately loom large. Not that these points are negligible, for even if trivial in themselves they are of considerble historical significance. Nevertheless, it is necessary that they be emphasized within proper proportions. Thus while evaluating the contribution made by Jainism to the treasure-house of Indian culture one should bring to prominence the so improtant things that unite all the Jainas rather than the so trivial things that divide them.
It is in conformity to this understanding that we below consider the Jaiaa treatment of ethical problems in its historical evolution.
A classical exposition of the Jaina ethical positions is found in Unāsvāti's Tattvārthasūtra. This text undertakes a systematic treatment of the seven tattvas or fundamental verities posited by classical Jainism, and of these verities Sambodhi 2.1
| SR No. | 520752 |
| Book Title | Sambodhi 1973 Vol 02 |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1973 |
| Total Pages | 417 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 14 MB |