Aspect of Jainology Part 2 Pandita Bechardas Doshi

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 421

A. S. Gopani
this is an anthropological view-it was traceable to the worship of one's departed relations who supposedly remain in a perpetually blissful state "somewhere" and from there help their kinsmen living on earth. There is, in fact, no dearth of theories on this subject. But it is almost certain that the religious instinct is as old as the human existence. If there is Bondage, there must, correspondingly, be Release and hence Freedom also. It is here where Religion comes in the picture.
Just as there is the presence of one or the other eternal element in the concept of Religion, this likewise is the potential for its realization. The secret of religion is beyond comprehension of mind; it can be cognised only by meditation for which it is necessary to strip the mind of the layers of impurities. Such and similar considerations have found place in the framework of all religious systems of the past and present.
In all the religious systems we come across three common principles, namely the Cosmic Law (God, or alternatively, the Law of Karman), indispensability of adequate knowledge (jñāna) of its form and nature for securing bliss, and the necessity of restricting and finally anulling the ego.
Two paths lead to this goal, namely, nivstti and pravrtti, (inertia and activity). Knowledge alone and nothing else can constitute to the first : Pious activities, penance, etcetera the second. From the highest standpoint, religion can be one and only one. A variety of them which we see only represent its branches ramified in different regions, times, and differing local conditions. This then leads to a conclusion that future religious systems, too, will be preaching the same basic concepts and truths in a manner of course appropriate to those times. Time and again "path-makers" or "way-showers" are born to reorientate and reinterpret the Eternal Law and its corresponding form of religion to the then existing society. The cycle will go on for ever. Jainism, too, is no exception nor does it so claim. It rather boldly states about the periodic degradation (avakālana) and resurgence of dharma" as Srimad Bhagvad-Gitá from the brahmanic standpoint does.
Mankind at present is marching towards basic unity in all spheres of knowledge and directions. In the field of politics, the ideals and principles formulated by the United Nations Organisation are accepted and being followed as far as the national interests of an individual member-country permit. Almost all the countries are now-a-days economically interlinked. The frequent and often intimate contact between peoples of different sections, countries and continents, lends credence to the idea that the whole mankind is after all one and only one; this feeling is getting stronger. When the conditions such as these prevail everywhere, isolationism in the field of religion is not only impossible but also dangerous. Time has now come to bid goodbye to all the narrow, sectarian, conservative and reactionary thoughts in the domain of religion. Comparative studies of different religious systems of the world are now being undertaken with the result that the