Doctrine of Liberation in Indian Religion

Author(s): Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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THE JAINA TRADITION
of chastity or celibacy. To the cãturyama of Pärśvanatha he added a fifth precept, that of chastity (brahmacarya). He organised his earnest followers into a body of disciplined renouncers. This is called the Jaina samgha. It included four classes of members: monks, nuns, laymen and laywomen. It seems that the old samgha consisting of the followers of Parsvanatha got merged into the new samgha founded by Mahavira. A chapter in the Uttaradhyayanasutra describes the meeting between Keśī, a disciple of Parśvanatha, and Gautama, a staunch disciple of Mahavira. The two leaders discussed the differences existing in their sects and brought about the union between the old and the new samghas.37
BASIC FEATURES OF JAINISM
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Our discussion of the origin and antiquity of Jainism has shown that its basic ideas are radically different from those of the so-called "traditional" and "orthodox" Brahmanism. Jainism does not acknowledge the authority of the Vedic śruti, its doctrines are revealed by the Jinas or Tirthankaras. These Jinas are believed to be completely liberated from all passions and desires and possessed of all knowledge. Jainism means the doctrines taught by the Jinas.
Another distinguishing feature of Jainism is that it is a non-theistic religion. Like Buddhism, Jainism also demonstrates the fact that the Ultimate Reality cannot be conceived in theistic terms alone. The idea of God as the creator and governor of universe is not accepted in Jaina tradition. As in the case of Buddhist religion, the definition of religion cannot be reduced to mere belief in God-Creator. The Jaina religion therefore is an atheistic religion.
Metaphysically, Jainism is a pluralistic system of thought. In this respect it differs strikingly from Buddhism and Vedanta. In contrast to Buddhism, Jainism teaches an elaborate doctrine of ātman. The plurality of selves (atman) is a fundamental docrine of Jainism, whereas Buddhism denies the reality of atman altogether. The Jaina ätmavāda differs from Vedantic atmavāda. In the Upanisads and the Bhagavadgită, the ultimate unity of atman is taught, whereas in Jainism infinite number of ātmans is taken for granted.
A most important feature of Jainism is what may be described
37. Uttaradhyayanasutra, Chapter XXIII (ed. by R. D. Vedekar & N. V. Vaidya, Poona, 1959), p. 64. This chapter deals with the 'dialogue between Kesi and Gautama and with the unity of the followers of Parsvanatha and Mahāvira.