Collected Research Papers in Prakrit and Jainology Vol 02

Author(s): Nalini Joshi
Publisher: University of Pune

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Jainaism : Philosophy and Practice in India
(A presentation given in the Panel Discussion arranged jointly by the Dept. of Philosophy,
Mumbai and IPC - for the AAPA Conference on 22nd October 2010)
Introduction
Knowingly or unknowingly, a specific thought-model was created by Indologists, to look at Jainaism, up to the middle of 20th century. A certain pattern was reflected in innumerable references where the term 'Buddhists and Jainas' is used. The assumption was that by understanding something of the Buddhists, one knows all about Jainas. Though both are atheists, ascetic traditions and carry similarities in many perceptions, still we should know that their patterns of responses are different in many issues.
I will give a few concrete examples. (i) Many scholars of Kautiliyan studies mention that "Buddhist and Jainas censure or condemn
Chaanakya for his crookedness." But when we go through the countless references of Chaanakya, found in Prakrit and Sanskrit literature of Jainas, we realize that, Chaanakya is honored and
appreciated by Jainas even more than Hindus.
(ii) When we undertake a scrutiny of Jaina references about "sacrifice" (yadnya), we come to know that the thrust and way of opposition to sacrifices is different from time to time in Jaina History
The scholars have developed a model of 'Pure-Jainaism' and 'Popular-Jainaism in their minds. They deal 'Pure-Jainaismas conservative and unchanging and all the new additions are looked upon as degenerations. Scholars of Hinduism portray that Hinduism is a dynamic and changing tradition, while Popular-Jainaism is the expression of half-understood and ill-digested Hindu influences.
When we think about "Jaina Philosophy and Practice in India" it is the solemn duty of a researcher that he should remain aloof from the biased views and start thinking with fresh minds. Recent historical surveys of Jaina religion such as that of Paul Dundas (1992), treat the Jaina community not just as it was in the beginning, but as a growing, changing, innovating, internally diverse religious group.
When Jainaism itself provides the doctrine of multi-faceted reality and truth', the format of 'dravya-kshetra-kaala-bhaava' and concept of 'dravya-guna-paryaaya', and thus gives space for change and innovations, then there is no need to create new models for understanding Jaina
practices. Uttaraadhyayana mentions pannaa samikkhae dhammam'. It means, let us ascertain or examine the religion by wisdom or rational thinking.
So, in this presentation, I wish to underline the flexibility and all-inclusiveness of Jaina practices in the broader perspective of the historical background of Indian religions.
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