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later period supported the idealogy of Jinasena and other thinkers. Sagotravivaha, Pancamrtabhiseka. Sasanadevasdevis, Yaksa-yaksanis etc. became the constituent parts of Jaina community and its ethical tradition.
Sanyasa is a very important part of life in Jainism. Sanyasa tradition was accepted in Vedic culture during Upanisadic period.' This tradition was borrowed from Jain tradition where Sramanadharma is considered the main object of life. It is also an instrument for the attainment of salvation. Vedic tradition was originally of the view that Asrama is only one and that is Grhasthasrama.2 On the contrary, Jain tradition attaches more importance to Sramanahood or Sanyasa than Grhasthasrama. Therefore, it may be said that Jain devotion to asceticism is just a worship of Sanyasain certain respect. The Upanisdic Acaryas discussed the Asrama at a great length afterwards on the imitation of Jainism where the Asrama institution was already an integral part of the religion. Then Jacarya Jinasena explained it on the line of Manusmrti and imposed authoritatively the four Asramas as progressively higher purified stages of life:
Caturnamasramanam ca suddhih syadarhate mate.
Caturasramyamanyesam avicarita
sundaram.
Brahaacari grhasthasca vanaprastho'tha bhiksukam.
Ityasramastu Jainanam uttarottarasuddhitan Adipurana
Jainasena also accepted the conception of Yajnopavita but with a different interpretation. He regarded it as the symbol of right faith, right knowledge, and right conduct. Vanaprasthasrama is the stage of Naisthika Sravaka and the Sanyasasrama is the stage of Sramana
1. Chandogyopanisada, 2.23.1 2. Bodhayanadharmasutra, 2.6.30
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hood in Jainism.
5. IT IS A BUSINESS COMMUNITY
it cannot be categorically denied that Jaina community is confined to vaisyas or business class with an economic effect. It is observed by max muller that Jain community is a business community which indulges in businesses of non-violent nature. This observation may be true to a certain extent. But some points are to be noted in this con
nect:
1. Jainas have been also agriculturists.
Still a part of Jain community carries this business. The first Tirthankara Adinatha has been said to be a preceptor of six types of businesses, via Asi, masi, krsi, vanijya, vidya and silpa. This indicates that Jaina community was and is a congregation of people from every walk of life. The Jain layman is supposed to be indulged in the Alpasavadyakarma (Less violent
deeds).
2. Secondly, the vows preserved by Jainism are not confined to only business people. They are made in such a way that every one can follow them irrespective of class, caste and creed.
3. After about 10th century A.D., Jainism started to decline and confine itself mostly to business class which knowingly or unknowingly fostered caste and sub-caste systems. Acarya Bhadrabahu (perhaps the third one) had rightly observed and predicted that Jainism would be restricted to the Vaisya Varna.3 He also made the same conclusion while explaining the omens of the king Candragupta II.
6. NON-ABSOLUTISTIC COMMUNITY
Conceptual classes and religious
conflicts have been the natural phenomena in the history of human society since the earliest time. The history manifests the fact that the Jaina community has never been violent. Under the spirit of religious tolerance, the Jainas pay respect to others' views.
This conception is close to the theory of Non-absoluistic standpoint (Anekantavada) according to which the substance is dynamic in character. Every entity hides in itself the innumerable possibilities and characteristics which cannot be perceived by a person at once. Therefore, their partial findings are contradictory to one another. The Jainas came forward to rescue the societies and persons and tried to reveal the whole truth through Anekantavada. The Jaina doctrine of Ahimsa preaches us to have proper understanding of the coexistence of adverse groups through these dialectical wings.4
7. JAIN COMMUNITY: PRESENT AND FUTURE
Jaina community at present appears to have lost its glorious past where ethical based life was very much honored by the state and public as well. Its credibility has gone down to dust, corruption, dowry, adulteration, etc.
are
3. Census of India, 1981, Paper No. 3 of 1984, Household Population by Religion of Head of Household, R.G. Office, New Belhi, 1984, p. vii (figures amended as per Errata subsequently by this office). 4. Dealectical Sociology of Religion in the Context of Jainis, by Arvind Sharma, Jain Journal, Oct. 1989. 5. Weber Marx, The Religion of India, New York, 1958; NaVaskar, B., The Jainas of India and the Quakers of the West, Westport, 1971.
As soon as one knows the truth contained in vegetarianism and continues to eat meat he is no more innocent and ignorant of his mistake. He is guilt of crime.
7TH BIENNIAL JAINA CONVENTION - JULY 1993 For Private & Personal Use Only
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