Introduction to Jaina Sadhna

Author(s): Sagarmal Jain
Publisher: Parshwanath Vidyapith

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6: An Introduction to Jaina Sadhanā
If Upanişadic tradition is considered as an advancement from Vedic ritualism to spiritualism, then we have to accept that Buddhism and Jainism have also followed same path with a more enthusiastic spirit. They worked for the upliftment of the weaker section of Indian society and redemption from priesthood and ritualism. They preached the religion of commonman, which was erected on the firm footing of moral virtues, instead of on some external rituals.
Today, scholars working in the field of Jainology need a new approach to reinterpret the relationship between Jainism, Buddhism and Hinduism, particularly its Upanişadic trend, in the light of ancient Jaina texts of 4th and 3rd century B.C. such as Acārānga, Sūtrakrtānga and sibhāsiyāim. I am sure that an impartial and careful study of these texts will remove the misconception that Jainism and Hinduism are rival religions. In Acārānga we find a number of passages bearing affinity with those of Upanişadas, in their words and style as well as in essence. Ācārānga mentions Šramaņa and Brāhmaṇa simultaneously and not as rivals. It proves that for the preacher of Ācārānga, Šramaņa and Brāhmaṇa are not rivals to each other as is considered later on. In Sūtrakrtānga, we find a mention of some Upanişadic Rşis such as Videhanemi, Bāhuka, Asitadevala, Dvaipāyana, Pārāśara and some others. They were accepted as the Rșis in their own tradition though they followed different codes of conduct. Sūtrakrtānga addresses them as great ascetics and great men, who attained the ultimate goal of life, i.e. , liberation. Isibhāsiyāim (Rşibhāșita ), which was formerly considered as a part of Jaina canon, also mentions the teaching of Nārada, Asitadevala, Angirasa, Pārāśara, Aruņa, Nārāyana, Yajñavalkya, Uddālaka, Vidura and many others. They have been called as Arhat Rșis. These references in the Jaina tradition prove the open-mindedness of Jainism on one hand, and on