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JAIN RELIGION AND ITS UNIVERSALITY
by Mrs. Kamal Baid, Indore, India
Jain Religion in Ancient Times
The origin of religion, and its development is possible only through its propounders, their doctrinal philosophy and their adherents. Then its history begins; it is the history of religion.
Jainism is the most ancient religion, organized and structures, having its own doctrinal philosophy, scripture and history. It is proven that Jain religion existed even before or prior to 850 B.C. if not in the unknown and unproven history of antiquity. Some Western scholars go beyond this view. "Jain religion," according to Russian sociologist Mrs. Gouseva, "had its roots much earlier than the construction of the Vedas."
Brahmana and Sramana cultures existed in India prior to the era of Ramayana and Mahabharata. The word Arhat' in the Puranas is Mahavira was precede by Rsabha, the first Jina, who had defined Jain religion at various times and had it advanced its lifestream, to Parsva, the 23rd Tirthankara.
Aryans accorded a place of reverence to the protagonists of Arhato Rsabha. In Bhagavata, we find mention of Rsabha along with the splendid personality of his devout son, Bharata. Parsva, who was born 2800 years ago, preached ahimsa, satya, asteya and aparigraha for social and religious reformation. Meni, the 22nd Tirthankara, was a cousin of Krisna, and he gave up all in quest of path of Purification and triumphed.
has conquered infirmities completely. He is not an incarnation of God, but He is, by dint of own valour, a triumphant over the internal enemies such as passion, anger and the like attributes. Viewed from this angle, every human being has that infinite strength through which he can transform himself into super-being. This is the great distinguishing feature of Jail religion; not defined by any God or any axiomatic scripture. He is a human being, who once suffered from human short comings but surfaced successfully from all restrains. He became omnipotent and detached, and accomplished the Jainhood. In order to obtain liberation, Jainism therefore advocates and conditions this essence of celestial experience. This holds the key to the universality of Jail religion with no bias and no bar but a chosen path to all for their final liberation. Accordingly, the Almighty is the detached possessor knowledge and vision; not its creator and overall manager. He knows the innate nature of all animate and inanimate material and ephemeral forms of the universe, and it is He who narrates it in His sermons. After attaining such a sublime truth, humans become super-humans. Scientific Character of Jainism
Jainism unravels its scientificism, which is self-axiomatic. It is a science of soul, and search of soul is its main focal point. It has unfolded scientifically the story of creation of the universe along with its discovery of soul. New talked about power of gravitation in 18th century, but the Jaina thinkers have revealed it in the 10th century, Vikram era. While modemscientists like Nilsvor, Rutherford and others have elaborately worked in the field of atoms and their forms, Amritacandrasuri had already described the form of atom in the following words:
"That which is itself, which is its centre, which is its end, which cannot be perceived by senses and which cannot be compartmentalized isan atom."
This definition accords fully the definition of the modern science. Likewise, Jail philosophy evaluates intensively six objects viz jiva, pudgala, dharma, adharma, akasa, and kala. Einstein's relativity is comparable with seven demeanours of infinity-thoughtsystem of the Jainas. In this way, the evaluation of various stages of pudgalatva and critical appraisal of bheda etc. places Jaina thinking on par with scientificism.
In Jainism, there are two limbs: thought and action. The basis of 'thought' in Jainism is 'anekanta' and that of action is ahimsa. In Jaina perspective, the nature of dharma connotes the character of action both in jada, inanimate and cetana, animate. Because there can be no object without a character, the attribute of thought is found only in active soul.
Mahavira has propounded the doctrine of anekantavada and has explained very minutely and deeply the modality of discovering the truth based on the theory. Attached to this, there is a parable of seven blind men and an elephant to explain the doctrine of anekanta. It explains the kaledoscopic truth visualized from seven angles but points to focus on comprehensiveness although the object has myraid forms. Jaina Values in the Present
The Jaina values and their principles although of ancient past have equally hold good for the present world which is inextricably caught in the vortex of materialism than ever before. While struggle for fulfillment of requirements in life continues, humans are sorely saddened with expansive parameters of insatiable wants, and more. Their passions for wants have become more pronounced. In this environment of wants and more wants, the application of Jaina values and doctrines - ahimsa, anekanta and aparigrha - advantageously accord the path to Purification in simplistic, compassionate and understandable form.
Universality of Jain Religion
Jina, the spiritual victor, is He who
"All ancient philosophy was based on plain living. In this sense the few vegetarian philosophers have contributed more for the welfare of man than all the other philosophers together."
-Friedrich Nietzsche
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7TH BIENNIAL JAINA CONVENTION - JULY 1993
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