Essence of Jainism

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

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Esseace of Jainism
Pārsvanātba the son of the kisg of Kāśi. They were the approved: great men of the cult. With the passing of time, so many names became renowned in the cult. The Dames - Yati, Bhiksu, Muni, Apagāra, śramaņa etc. became current in the cult However, when Mahāvīra took up the leadership of the cult, the cult became better known as · Nirgraatha Cult'. In the sects following the Nivartaka dharma, the word · Jina' was used for the individuals who had scaled very lofty spiritual beigbts. But in the times of Mahā vīra, and for sometime after him, the word Jaina' was not used for the sādhus and householders who followed Lord Mahavira. Today, the word Jaina' denotes the recluse, householder and all followers of tbe cult nourished by Mahāvīra. For this the words used were .Nigganiha' and 'Samanovāsaga'.
In place of the prayer and worship of heavenly gods like Indra-Varuņa etc., the Jainas worship ideal, perfectly pure human beings. But the gods and goddesses, banished from Jain thought and conduct, which has no alliance wbatsoever with the aims of the Jain culture, again entered in the prayers and worship of the Jains, may be in a minor form. The Jain tradition gave place to human idols as a symtol in its prayers and this is consistent with its aims. But with this, so much of decoration and show gathered round this and this is totally inconsistent with its aims of abstention. It was the purpose of the Jain culture to raise up women and Sūdras and to give to them an honoured place in the society. This aim disappeared to such an extent that they stopped outright the very process of the adoption of Sūdras ! They further raised the walls of race known to the Brāhmaṇa dharma. It fur. ther happened that in the areas where the Bräbmaņa tradition dominated, the Śūdras were debarred by the Jains as non-Jains. Jains who prided in their opposition to race distinctions, thus created new race distinctions particularly in south India and declared women to be incapable of full spiritual qualification. Evidently this is the influence of begotted Brahmapic tradition. Lores such as those of Mantras, Jyotişa etc., which are in no way related to the aims of Jain culture, also found place in Jainism; even the Anagaras who accept spiritual life also adopted these