Essence of Jainism

Author(s): Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad

Page 14

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These are the two traits of the writings of Panditji. At the root there lies his vast reading and also a typical inclination cultivated after independent pondering and meditation thereon. This is the inclination of the scholar to bring about a co-ordination of and finding out the non-difference amongst all religions and philosophies in which difference is there. It is because of this spirit of co-ordination that in all his writings we find a spirit of equality applicable everywhere even though he is a Jain by faith and a renowned scholar of Jainism. In the writings on a topic like religion it is very difficult indeed to retain a spirit of equality. It is yet notable that we have in this book, a narration of the essence of Jainism that behoves an impartial scholar that he is. We do not find here an excessive glorification of Jainism as with a devotee of the religion; we do not find here a tendency of fault-finding as with its adversary. Actually it is the laying down of the very essence of Jainism by a real critic,
This book is prepared with the help of selections from his 2500 pages of writings in Hiodi and Gujarati. It may not be able to fulfil all expectations of the readers; yet it positively expresses the essence of Jainism in its authentic form.
Like the Saiya, Vaisnava etc., the Jaina dharma is not known to have originated from one man. It is the name of the religion that is practised and preached by Jinas, i.e., the conquerors of attachment and jealousy. It would thus pot be true to state that Jainism is propagated by some single individual or that only one personality is installed as a god in it. The conquerors of attachment and jealousy are Jinas, their religion is Jainism and those who follow and practise it are Jaips. In course of time, the Jains installed as their gods those in whom they visioned victory over attachment and jealousy, accepted them as their respected gods and designated them "Tírtbańkaras'. In their opinion, the number of these Tirthankaras was very much sizable, though, in the modern age, the number is construed to be twentyfour, beginning from Sri Rşabhadeva to śri Vardhamāna. They are not incarnations of gods or proved gods since eternity. They have, io reality, atta. ined to the status of Tirthaakara by uniquely special Sādbanā in