Jain Journal 1972 07

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

Page 41

32
JAIN JOURNAL
of an another dissertation; but a few salient marks of it may be stated before terminating the discussion. The Jaina view is anti-deterministic, since it cuts at the very root of determinism, making a man, not a victim of fate, but the architect of his own future. It is basically masculine, believing as it does in self exertion, and has, therefore, no place in it for cults like bhakti which are based on faith in an ever-existent Superior Reality, to which one submissively looks for favour and grace. This, however, is not to suggest that Jainism is all arrogance and haughtiness, and has no place in it for humility. Action, as prescribed in the Jaina view, is norm-based, and the norm is the life of the Tirthankaras who are like beacon lights in the vast wilderness of earthly existence. Pursuing the norm without distortion or deviation is the prescription, not to scissor it to suit one's convenience or serve one's needs, which is sacrilege and so a total taboo. Since Jainism prescribes hardship and hardship must be borne on the person of the seeker-after-liberation, Jainism has no room for ritualism or externalism and it is the writer's view that rituals and externalisms which are now parts of spiritual practices for scores of Jaina sects all over the counry are neither desired nor necessary, though he does not intend to be very dogmatic on this delicate point. Jaina action is strictly individualistic, since our earthly relations do not follow us to the next world. As the Sutrakṛtānga says "bonds of relationship are not able to help nor save one". And finally, in the Jaina view, as perhaps in any other, hardship of the flesh must be borne in strict confidence, and there should be no public display of it, not so by the householder, all the more so by the monk, even on the plea of promoting the religious zeal, as is often done now-a-days. Clearly, these prescriptions about action make Jainism one of the difficult religions, perhaps the most difficult religion of the world. Hence the striving for short-cuts, and even though Jainism embraces so few within its fold in this sub-continent, not even, 1 per cent of the total population, Jainism is a divided house from within, with innumerable sects and sub-sects, each interpreting the prescriptions to suit its own needs and convenience. Yet religion takes no short-cut, since the path to liberation is not strewn with roses.
It is deplorable that not many prescriptions are followed in life, or at least they are not followed in a manner as they should be. And yet there are fresh challenges all around and everywhere, and unless they are met, religion as such has no bright future and may be discarded some day as opium. And yet neither scholars nor holy men, still less lay supporters, are conscious of their great responsibility. As N. K. Devaraja of BHU, speaking under the auspices of the University of Calcutta, recently said :