Sramana 2001 04

SR No.: 525044
Original Sutra Author: N/A
Author: Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2001
Total Pages: 226
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 9 MB

Page 184

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and unattractive than Buddha images. These do not express the compassion and softness on their faces. When they are adored and ornamented, they look fierce. Almost all authors have expressed holy death process as 'selfstarvation'. The Jainas have abandoned the theory of nakedness for salvation and many Digambaras have adopted clothes while monks. The Jainas do not have harsh spiritual practices like the Hindus. However, the practices of hair plucking, harsh postures, meditation under heat, fastings (Mahavira had approx 4000 fasting days out of 4380 days in 12 years) and the like are extremes and non-conscientious activities. Rev. Murray opines that alms-begging and tasteless foods are also such activities.
Conclusion
It will be clear from the above as to what type of lop-sided and denatured concepts about Jainism are there in the Western academic world even at the end of 20th century. About 70% basic tenets of Judaism and Christianity are negative in character but they are not taken in that way. However, the Jaina tenets are called negative and secondary. Similarly, it is not proper to call Jainism as a religion of monks only on the basis of some earlier texts. Many of its texts contain laity practices for wordly welfare. The male and female laity are the important components of four-fold order of the Jainas and it is on them that the institution of monks and the order has become somuch longlived. The Jainas are also credited for their non-violent professions (like banking, textiles, transport, computers, jewellery etc.) and rigid spiritual practices.
It is, therefore, necessary to perpare a book through the serious Jaina scholars to scholarly refute the above mentioned (and many others involving philosophical principles also) opinions. The institutions involved in promotion of Jainism abroad should come forward in this project. To prepare such a monograph, one will have to compile various points mentioned in western books published in the last fifty years (as suggested earlier) and analyse them to present the correct