Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 13

JAIN JOURN
Buddhism and Jainism have striking similarities between them. Of course every religion is as true as another, but Buddhism and Jainism are very close and akin to each other, and both have the same spiritual goal of mokṣa or nirvana-that is, the liberation of the soul from the shackles of karma-from the cycles of birth and rebirth, and both passionately believe in peace and similar other virtues. The differences between them are more in approach and emphasis rather than in substance and these differences only add beauty to their individual identity but, after all, both these great religions are enlightened by the same effulgent light of ultimate nirvāṇa.
Jainism, as I understand it, is a thorough-going religion. It does not merely rest on a set of theoretical beliefs. A true Jaina practises in letter and spirit, in heart and soul, what he believes. Jainism does not allow human life to drift in the ocean of eternity, between the cycles of births and rebirths, ever and anon. It prepares its followers to proceed positively, tirelessly and steadfastly, as far as possible during a lifetime, towards the goal of spiritual liberation-mokşa—the sumum
of human life. For a Jaina sādhu (monk), no hardship, no sacri
suffering, no pain is too great that promises him his spiritual vation. He is ready to pay any price that would bring him neare that goal. In Jainism, there is no short-cut to emancipation. Every moment of his being must be exercised rightly and rigorously to achieve his ultimate goal. There is no holiday for him from virtue. Samyak darśana (right seeing), samyak jñāna (right knowledge) and samyak
trya (right conduct) must be reflected in his every thought, deed and action. These are the three jewels or "triratna' in Jainism.
For lay-followers (śrāvakas and śrāvikās), Jainism offers a very useful and practical religion. They are not required to renounce the world, but are expected to discharge their household duties by means and live progressively a pure life. Twelve rules of cond (vratas) are prescribed for them. They are to keep away from anger, avarice and pride. They are to be truthful, faithful, helpful, just and kind to all. Jainism does never allow an extravagant life. It holds the principle of considering the well-being and happiness of others first. In this sense, Jainism is absolutely altruistic. Jainism seeks to establish a just social order in which each will have according to his needs and and none should cover more than his actual needs. This is indeed a very sound principle, and in this age of social unrest, if this principle is followed in practice, truly and sincerely, as Jainism preaches, how happy may this world be !