Doctrines of Jainism

Author(s): Vallabhsuri Smarak Nidhi
Publisher: Vallabhsuri Smarak Nidhi Godiji Jain Derasar Mumbai

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The Doctrines of the Jainas
he invited all persons to embrace his catholic religion of love. It spread slowly—as Christianity spread in Europe in the early days until Shrenika, Kunika, Chandragupta, Samprati, Kharavela, and others embraced Jainism during the first few glorious centuries of Hindu rule in India.
If by atheism we understand the belief that there is no eternal supreme God, creator and Lord of all things, Jainism is atheistic. The Jainas flatly deny such a supreme God, but they belive in the eternity of existence, universality of life, immutability of the Law of Karma, and supreme intelligence as the means of self-liberation.
The other characteristic feature of Jainism is the doctrine of syadvada or anckantavuda. This unique feature of Jaina philosophy has been considered as the outstanding contribution of the Jainas to Indian logic. "The doctrine of Nayas or standpoints is a peculiar feature of the Jaina logic."1 It is common with all religions to insist upon and provide for perfect knowledge. Every religion tries to teach man to go beyond the phenomenon. Jainism does the same, and with this difference, that it does not recognise the real from a restricted point of view. No better example of the clarity, subtlety and profundity of the Jaina intellect could be given.
Regarding the literary contribution of the Jainas, it would take a fairly big volume to give a history of all that they have contributed to the treasures of Indian literature. They have developed at all times a rich literary activity. They have contributed their full share to the religious, ethical, poetical and scientific literature of ancient India.
1. Radhakrishnan, Indian Philosophy, I, p. 298.