Vikram Journal 1974 05 11

SR No.: 523101
Original Sutra Author: N/A
Author: Rammurti Tripathi
Publisher: Vikram University Ujjain
Publication Year: 1974
Total Pages: 200
Language: Hindi, English
Classification: Magazine, India_Vikram Journal, & India
File Size: 11 MB

Page 129

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As its very name signifies Jainism stands for extreme severity of ethical discipline both for the ascetic and the house-holder. This emphasis distinguishes it from Buddhism which stood for the golden mean in ethi cal teachings and from Hinduism which in its original spirit is less ascetic and severe, is prescribing the ethical extermities. Healthy interest is wordly gains, conception of svarga as the Summun Bonum, elaborate rites and rituals as the means of attaining it mark the period of the Samhitas and the Brahmanas. It is not, therefore, without significance that Indra the War-God, is the hero of this period and Varuna, the God, of moral virtues, less prominent. It was the smouldering dissent of contemporary free thinkers who were denounced by vedic seers as haters of the Veda (brahmadvis) 'maligners of Gods (devanid); men of no principles (apavrata) as also reaction against artificial over-elaborate and complex ritualism, arising due to self-critical consciousness of vedic believers which led to the Upanisadic, ethical attitude perferring sreyas (Spiritual freedom) to preyas (material prosperity) and paravidya (spiritual knowledge) to apara vidya (mundana knowledge) and extolling renunciation (tyaga), tapas (penance) and detachment (vairagya) over wordly or other wordly pursuits. It is still a question of preference and superiority. Asceticism is not recognised as an exclusive and absolute virtue. After all, entire earlier tradition could not be cast off like a robe, it could at best be critically examined and a new choice or preference was to be underlined in the light of self-critical consciousness, and perhaps more so, because continuing free thinking began gradually to orgaise itself into well-difined movements of Jainism and Buddhism. Upanisads, therefore, speak in the language of preference. That the Brahmanical tradition stands not only for, a preference but actually for a synthesis between vedic ideal of svarga and Upanisadic ideal of liberation is seen in the definition of Dharma whichi s described as realisation of both the abhyudaya and nihsreyas. Connection of Brahman as absolute reality (sat), absolute consciousness (cit) and absolute bliss (ananda) in the Vedanta, of which the source and authority are the Upanisads, is not a break-off from the conception of svarga which is an abode of positive bliss but its perfection and absolute excellence. In fact the arguments generally deduced to prove the nature of reality are based on comparision leading finally to absoluteness of existence, knowledge and bliss in the Ultimate. Later Hindu tradition, as manifested through the Mimamsakas notion of Moksa (liberation), integral harmony of two principles (samarasya, visistadvita etc) propounded by Kashmira Saivism and some schools of Vaisnavism, militancy of some sects like Vira, Saiva Sakta and Lingayatas, Tantric eroticism and pervading sensuality of classical sanskrit literature also underlined that Hinduism is not pre-eminently ascetic in its spirit or development. It did imbibe the asceticism and renunciation in its course of development right from the ege of the Upanisads but did never give up its faith in the life pleasures here and beyond. It is, therefore, no mistake to declare Buddhism and Jainism as revolt against Vedism. Denial of God and the authority of the Vedas, revolt against ritualism and class distinctions are points of agreement between dissenting religions of Buddhism and Jainism. They prescribe ethical discipline and subscribe to the belief in the trans migration and the law of Karman. Sin in their view is no offence against God or against the injunctions of the Vedas which assigned different duties according to the distinction of caste, age and sex. Man is solely resposible for his actions. He is his own refuge. The whole course of moral discipline is his sole responsibility. There is no divine intervantion to obstruct his progress