Jain Journal 1974 04

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

Page 90

228
animistic notions and intent on sparing all living beings; But such a hypothesis would be in conflict with the fact that this karma-theory, if not in all details, certainly in the main outlines, is acknowledged in the oldest parts of the canon and presupposed by many expressions and technical terms occuring in them. Nor can we assume that in this regard the canonical books represent a later dogmatic development for the following reason; the terms asrava, samvara, nirjarā, etc., can be understood only on the supposition that karma is a kind of subtle matter flowing or pouring into the soul (asrava), that this influx can be stopped or its inlets covered (samvara), and that the karma-matter received into the soul is consumed or digested, as it were, by it (nirjarā). The Jainas understand these terms in their literal meaning and use them in explaining the way of salvation (the samvara of the asravas and the nirjarā lead to mokşa). Now these terms are as old as Jainism. For the Buddhists have borrowed from it the most significant term äsrava; they use it in very much the same sense as the Jainas, but not in its literal meaning, since they do not regard the karma as subtle matter, and deny the existence of a soul into which the karma could have an 'influx'. Instead of samvara they say āsavakkhaya (āsravakṣaya), 'destruction of the asravas', and identify it with magga (marga, 'path'). It is ovbious that with them asrava has lost its literal meaning, and that, therefore, they must have borrowed this term from a sect where it had retained its original significance, or in other words, from the Jainas. The Buddhists also use the term samvara, e.g., silasamvara, 'restraint under the moral law', and the participle samvuta, 'controlled', words which are not used in this sense by Brahmanical writers, and therefore are most probably adopted from Jainism, where in their literal sense they adequately express the idea that they denote. Thus the same argument serves to prove at the same time that the karma-theory of the Jainas is an original and integral part of their system, and that Jainism is considerably older than the origin of Buddhism.
JAIN JOURNAL
5. Present State of Jainism
The Jainas, both Svetambaras and Digambaras, number, according to the census of 1901, 1, 334, 140 members, i.e., even less than percent of the whole population of India. 35 On account of their wealth and education the Jainas are of greater importance, however, than might be expected from their number. There are communities of Jainas in most towns all over India. The Digambaras are found chiefly in Southern India, in Mysore and Kannada, but also in the North, in the North
35 The small number of Jainas is explained by the fact that Jainism is not a religion of the uncultivated masses, but rather of the upper classes.